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••  i 


WORKS  OF  THE  ENGLISH  PURITAN  DIVINES. 

BEING  THE  EIGHTH  OF  THIS  VALUABLE  SERIES, 
WILL  C0N3IST  OV 

THE  CHOICE  WORKS  OF  MAHHEW  HENRY, 

By  the  rev.  JAMES  HAMILTON,  London, 

Author  of"  Life  In  Earnest,"  "  Mount  of  Olives,"  &c. 

This  volume  will  appear  on  the  !«<  of  October  1847. 


STANDARD  ENGLISH  FAMILY  COMMENTARY. 


THE  ADMIRERS  OF 


HENRY'S  COMMENTARY 

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IN  THE  PRESS,  THE 

HISTORY  OF  THE  PURITANS  IN  ENGLAND, 

UNDEB  THE  BEIGXS  OP  THE 

TUDORS  AND  THE  STUARTS. 
By  the  rev.  professor  STOW  ELL, 

BOTBEIUIASI  COLLEOr^ 


NOW  COMPLETE— FIRST  SERIES 

OF 

iiisii^i  iiif  isi  liiiiif 


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CONTENTS  OF  VOLUME  I. 


1.  The  Dnwn  of  the  Reformation;   or, 

the  Retbrniera  before  Luther. 
B.  Reason  and  Instinct. 

3.  Tiie    Lost   Sister   of  Wyoming.     By 

the  Rev.  John  Todd,  Philadelphia. 
Portrait   Painting    among    the   Red 
Indians. 

4.  Tlie  Homes  of  our  Fatherland.    By 

Mrs.  Sherwood, 


5.  Wondera  of  the  Insect  World. 
Rai.iblesofa  Natui-alist, 

6.  Memorial  Trees  of  Great  Britain. 

7.  Life  and  Times  of  Cranmer. 

8.  A    Voice   from    Antiquity.      By   tlie 

Rev.  J.  H.  Merle  B'Au'biqne.'D.D. 
Geneva. 
The  Triumph  of  Faith,  a  Story  of  the 
Fifteenth  Century. 


CONTENTS  OF  VOLinrE  II. 


9.  Tahiti  and  its  Missionaries. 

10.  Sir  Isaac  Newton. 

11.  Wanderinesof  a  Pilsrim  among  the 

Ruins  of  the  Holy  Land. 

12.  Life  of  John  Milton. 

13.  Rnnge  and   Czerski;   or,  The  New 

German  Catholic  Chui-cli. 

14.  Pft«r    the   Hermit   and   the    First 

Ctusaders, 


15.  Peter   the    Hermit   and    the  First 

Crusaders. 

16.  Di>covery  and  Colonization  in  the 

Polar  Regions,  and  Missions  of  llie 
Moravians 

17.  The  Young  Huguenot;  or,  St.  Bar- 

tholomew's Eve. 

Sebastien  Gomez;  or,  the  Mulatto 
of  Murillo. 


CONTENTS  Ol''  \"OI.UME  III. 


18.  Richari   Coeur  de   Lion,    and   the 

CrusaJeisof  f^nnlaul. 
Agnjs    Beaumont,  a  true  T;de  of 

Jo  in  Bun\an  and  his  Times. 
F  delity  to  Trust. 
The  Bil)le  in  Peru. 
Education  and  No  Education. 
R  luib.es  Ufa  Naturalist. 


19, 


a2.  John    Berninski;    or,    Poland  Re- 
visited 
Atfection  in  the  Lower  Animals, 

"3.  Ignatius  Loyola  and  the  Jesuits. 

24.  Voyages  and  Travels  of  a  Bilile.     By 
the  Rev.  John  <  ampsell. 

i35.  Coiuiubus  ;  or.  The  Victory  of  Sulf- 
Reliance. 


CONTENTS  OF  VOLUiMI' 
S'.  Phenomena  of   the    iSeasons,     By 

MaRV    liENNFTT. 

27.  "aptivity  of  Cvptiin   Knox  in  the 

island  of  Ceylou      {Part  I.) 
S8.  Do  Da  (Part  It.) 

Adaptation  in  Birds  of  Prey. 
S9    John  Hooper,  Bishop  of  Gloucester. 

Hymn  t  >r  AU-saints'-day, 


IV. 

30.  Eustace  the  Good  Negro. 
T.ie  Power  of  Devoted  Friendship, 
Warren  Jiastings. 

31.  J-ouih  Africa  and  its  iMissions. 

32.  The  Curate's  D-iughtur. 
The  .Sabluth  Bell. 

33.  Sir  Jtavid  Lindsay,  the  Fi.st  Scot- 
tish Reformer, 


34  Alfred  the  G-eat. 

3J.  Celebrated  English   Female? — Lady 


CONIENTS  OF  VOLUME  V. 

38.  Revelations  of  Modern  Astronomy, 
{Pan  11.) 


Fanshawe,    J  nne    Clifford,    Lady  I  39.  Earthquake  of  Genoa 


Jane  Grey. 
3(i    Dan  e  Aligliieri.  [  (Parti.)  I 

37.  Revelations  of  i>'<.  Vrn  Astruno;iiy.  I 


40    China;  its  deeds  and  Customs, 
41.  The  Only  ?^on. 

■  Henry  Hudson,  a  Ballail. 


CONTENTS  OF  VOLr",!!-:  VI. 


42    Sir  ThomT=  More.    (Part  I.) 

43.  Do  Do.  (Pat  II.) 
The  Pilgrim  Fathers, 

44.  Roman   war  in  Judta.     vT'art  I  ) 

45.  Do.  Do.  (ra-tll  ) 
4ti.  Geoffrey  Chaucer. 


47.  Queen  Elizabeth, 

48.  Anecdnles  of  Illustrious  Men. 

49.  Gunpo\Mier  Plot. 

50.  Mary  Dyer  ;  or,  The  Quaker  Slnrtyr 

<)f  New  England. 
Thoughts  from  Nature. 


I 


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JESUS  THE  BEST  FRIEXD  OF  MAN. 


BI 

JAMES   JANEWAY, 

AtTTHOR  Off     "A  TOKEN  FOH  CHILDREN,"    KTO. 
WITH 

HISTORY    OF    THE    JANEWAY    FAMILY, 


REV.  F.  A,  COX,  D,D.,  LL,0., 

HACKNEV. 


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^(C 


92G782 


INTRODUCTORY  ESSAY 

ow 

TnE  FAMILY  OF  THE  JAXEWATS  AND  THE  TIMF?   IN 
M'HICH   THEY   LIVED. 

BY  TDB 

EEV.    F.  A.  COX,    D.D.  LL.D. 


The  family  of  the  Janeways  is  greatly  distinguished  in  the 
annals  of  nonconformity  for  the  number  of  its  members  who 
were  devoted  to  the  Christian  ministry.  Nearly  all  of  them 
were  eminent  on  account  of  their  piety,  zeal,  and  usefulness; 
and  though  we  have  reason  to  regret  the  scantiness  of  the  ma- 
terials which  furnish  information  respecting  their  lives  and 
habits,  enough  has  been  spared  by  time  to  supply  a  few  interest- 
ing details,  and  to  suggest  important  lessons  to  posterity.  Of 
such  men  the  fragments  should  be  gathered,  that  nothing  be  lost. 

The  father  of  the  more  celebrated  individuals,  to  wliom  we 
refer,  was  William  Janeway,  originally  of  Lilloy,  in  Hertford- 
shire, but  aftei-wards  a  resident  in  the  village  of  Aspeden,  or, 
as  it  is  now  called,  Harpenden,  to  which  place  he  removed 
about  the  year  1644.  At  length  he  became  minister  of  Kel- 
sliall,  where,  after  a  severe  spiritual  conflict,  he  died  in  holy 
triumph,  leaving  a  widow  and  eleven  children.  As  we  have 
not  the  means  of  tracing  the  particulars  of  liis  life  and  labours, 
a  valuable  page  from  the  record  of  his  dying  hours,  in  the 
biography  of  his  son  John,  may  be  introduced  with  advan- 
tage, and  will  be  appreciated  by  the  pious  reader.  Being 
under  dark  apprehensions  of  mind  in  his  last  illness,  he 
expressed  himself  in  the  following  manner  to  his  son : — 
"  Oh,  John !  this  passing  into  eternity  is  a  great  thing;  this 
dying  is  a  solemn  business,  and  enough  to  make  any  onu's  heart 
ftche,  that  hath  nut  his  pardon  Healed  and  his  evidences  for 


fi  ESS.VY  ON  THE  FAMILY  AND 

heaven  clp.ir.  And  truly,  son,  1  am  under  no  small  fears  as  to 
my  own  estate  for  another  world.  Oh  that  God  would  clear 
his  love  !  Oh  that  I  could  say  cheerfully,  I  can  die  ;  and  upon 
good  grounds  be  able  to  look  death  in  the  face,  and  venture 
upon  eternity  with  well-grounded  peace  and  comfort !"  His 
son,  after  making  a  suitable  reply,  which,  however,  did  not  re- 
store his  peace,  retired  to  solitar'y  prayer,  earnestly  imploring 
that  his  beloved  father  might  be  filled  with  joy  in  believing, 
as  a  token  for  good  in  leaving  the  world.  These  Interces- 
sions were  manifestly  heard  and  answered  by  a  very  bright 
beam  of  the  divine  countenance.  Upon  returning  to  his  father, 
the  son  inquix-ed  how  he  felt  himself.  No  answer  was  given  ; 
but  the  departing  saint,  though  little  subject  to  such  emotions, 
wept  for  a  long  time,  in  an  extraordinary  manner,  till  at  last 
he  broke  forth  in  the  language  of  impassioned  exultation — "  Oh., 
son!  now  it  is  come,  it  is  come,  it  is  come.  I  bless  God  I  can 
die  :  the  Spirit  of  God  hath  witnessed  with  my  spirit  that  I  am 
his  child.  Now  I  can  look  upon  God  as  my  dear  Father,  and 
Christ  as  my  Redeemer:  I  can  now  say.  This  is  my  Friend, 
and  this  is  my  Beloved!  My  heart  is  full;  it  is  brim  full;  I 
can  hold  no  more.  I  know  now  what  that  sentence  means, 
'  The  peace  of  God  which  passeth  understanding.'  I  know  now 
what  that  white  stone  is,  whereon  a  new  name  is  written,  which 
none  know  but  they  who  have  it.  And  that  fit  of  weeping 
which  you  saw  me  in  w^as  a  fit  of  overpowering  love  and  joy, 
so  great,  that  I  could  not  for  my  heart  contain  myself;  neither 
can  I  express  what  glorious  discoveries  God  hath  made  of 
himself  unto  me.  And  had  that  joy  been  greater,  I  question 
whether  I  could  have  borne  it,  and  whether  it  would  not  have 
separated  soul  and  body.  Bless  the  Lord,  O  my  soul,  and  all 
that  is  within  me  bless  his  holy  name,  that  hath  pardoned  all 
my  sins,  and  sealed  the  pardon.  He  hath  healed  my  wounds, 
and  caused  the  bones  which  he  had  broken  to  rejoice.  O  help 
me  to  bless  the  Lord  !  He  hath  put  a  new  song  into  my  mouth. 

0  bless  the  Lord  for  his  infinite  goodness  and  mercy !  Oh,  now 

1  can  die  !  it  is  nothing;  I  bless  God  I  can  die.  I  desire  to  be 
dissolved,  and  to  be  with  Christ." 

The  eldest  son  was  also  named  William  Janoway.  He  was 
admitted  to  the  university  of  Cambridge  about  1650,  and  in  all 
probability  succeeded  his  father  at  Kelshall,  as  he  resided  there, 


TIMES  OF  THE  JANKWaYS.  7 

j.nd  was  a  preacher,  in  1G.)7.    He  does  not  appear  to  have  pos- 
t;essed  the  rectory  ;  if  he  did,  it  was  only  for  a  short  time. 

John  Jan?way,  the  next  brother,  was  a  most  remarkable 
man.  A  tolerably  fidl  account  of  his  life,  and  the  circumstances 
of  his  death,  written  by  his  brother  James,  was  some  years 
ago  republished,  with  a  preface  by  the  Rev.  Robert  Kail.  Ho 
was  born  October  27, 1G33,  at  Lilley,  and  was  successively  edu- 
cated at  Paul's  School,  Eton  College,  and  King's  College,  Cam- 
bridge, of  which  he  afterwards  became  a  fellow.  His  reputa- 
tion was  so  great  at  the  period  of  Ins  admission,  though  only 
seventeen  years  of  age,  that  the  electors  contended  for  the 
lionour  of  being  his  patron.  Greatly  advanced,  however,  as 
he  was  in  literature,  and  equally  distinguished  for  the  modesty 
and  courteousness  of  his  deportment,  the  crowning  excellence 
of  his  character,  decided  rehgion,  was  not  attruned  till  the  fol- 
lowing year.  "  The  Lord  was  pleased,"  says  his  fraternal  bio- 
graplier,  "  sweetly  to  unlock  his  he.art,  by  the  exemplary  life 
and  heavenly  and  powerful  discourse  of  a  young  man  in  the 
college,  whose  heart  God  had  inflamed  with  love  to  his  soul. 
He  quickly  made  an  attempt  upon  this  hopeful  young  man,  and 
the  Spirit  of  God  did  set  home  his  counsels  with  such  power, 
th.at  they  proved  effectual  for  his  awakening,  being  accom- 
panied with  the  preaching  of  those  two  famous  worthies,  Dr. 
Hill  and  Dr.  Arrowsmith,  together  with  the  reading  of  several 
parts  of  Mr.  Baxter's  "  Saints'  Everlasting  Rest." 

No  sooner  did  he  become  converted  to  God  than  he  mani- 
fested the  deepest  interest  in  the  spiritual  condition  of  his 
bretlu-en  and  friends,  speaking  and  writing  to  them  in  terms  of 
extraordinary  urgency  and  power.  As  a  fellow  of  a  college, 
he  used  his  utmost  cftbi-ts  to  promote  religion  in  the  minds  of 
all  with  whom  he  came  in  contact,  and  over  whom  ho  could 
exert  the  influence  of  a  natural  or  official  superiority.  One 
who  was  intimately  acquainted  with  him  was  accustomed  to 
say  that  he  was  like  deep  waters  that  were  most  still — a  man 
of  hidden  excellency. 

Upon  the  recommendation  of  the  provost  of  his  college,  ho 
oni'agod  for  a  time  in  the  service  of  a  family  as  private  tutor, 
but  ill  health  compelled  him  to  relinquish  his  situation,  and  he 
retired  to  live  in  the  country  with  his  mother  and  brother. 
Many  ai^prchensions  were  entertained  that  he  would  not  live; 


8  ESSAY  O.N  THE  FAMILY  A.ND 

but  not  only  did  he  enjoy  a  perfect  peace  himself,  he  was  the 
consoler  and  instructor  of  others  around  him,  and  of  some  at 
a  distance,  by  his  fervent  pen,  winged  with  holy  words  and 
heavenly  pleadings.  After  he  had  in  some  measure  recovered, 
the  author  of  the  following  treatise  states  his  renewed  earnest- 
ness in  the  discharge  of  every  duty,  especially  prayer  and  medi- 
tation. "  His  time,"  says  he,  "  for  that  was  commonly  in  the 
evening,  when  he  usually  walked  into  the  field,  if  the  weather 
would  permit;  if  not,  he  retired  into  the  church,  or  any  empty 
solitary  room,  where  (observing  his  constant  practice,  that,  if 
possible,  I  might  be  acquainted  with  the  reason  of  his  retired- 
ness)  I  once  hid  myself,  that  I  might  take  the  more  exact 
notice  of  the  intercourse  that  I  judged  was  kept  up  between 
him  and  God.  But,  oh!  what  a  spectacle  did  I  see!  Surely  a 
man  walking  with  God,  conversing  intimately  with  his  Maker, 
and  maintaining  a  holy  familiarity  with  the  great  Jehovah. 
Methought  I  saw  one  talking  with  God; — methought  I  saw  a 
spiritual  merchant  in  a  heavenly  exchange,  driving  a  rich 
trade  for  the  treasures  of  another  world.  Oh,  what  a  glorious 
sight  it  was !  Methinks  1  see  him  still.  How  sweetly  did  his 
face  shine  !  Oh,  with  what  a  lovely  countenance  did  he  walk 
up  and  down ;  his  lips  going,  his  body  oft  reaching  up,  as  if  he 
would  have  taken  his  flight  into  heaven !  His  looks,  smiles, 
and  every  motion  spake  him  to  be  upon  the  very  confines  of 
glory.  Oh,  had  one  but  known  what  he  was  then  feeding  on  ! 
Sure  he  had  meat  to  eat  which  the  world  knew  not  of!  Did 
we  but  know  how  welcome  God  made  him  when  he  brought 
him  into  his  banqueting-house.  That  which  one  might  easily 
perceive  his  heart  to  be  most  fixed  upon,  was  the  infinite  love  of 
God  in  Christ  to  the  poor  lost  sons  and  daughters  of  Adam. 
What  else  meant  his  high  expressions  1  What  else  did  his  own 
words  to  a  dear  friend  signify,  but  an  extraordinary  sense  of 
the  freeness,  fulness,  and  duration  of  that  love  ?  To  use  his 
own  words : — *  God,'  said  he, '  holds  mine  eyes  most  upon  his 
goodness,  and  the  promises  which  are  most  sure  and  firm  in 
Christ.  His  love  to  us  is  greater,  surer,  fuller,  than  ours  to 
ourselves.  For  when  we  loved  ourselves  so  as  to  destroy  our- 
selves, he  loved  us  so  as  to  save  us.' " 

At   the   age   of   twenty-two,    he   devoted   himself  to   the 
Christian  ministry;  a  work  for  which  he  was  eminently  (juali- 


TIMES  OF  IHE  JANEWATS.  9 

fied,  not  only  by  his  intellectual  attainments,  but  more  espe- 
cially by  the  depth  of  his  religious  experience,  and  the  ardour 
of  his  love  for  souls.  It  is  remarkable,  however,  that  he  lived 
to  preach  only  two  sermons,  the  subject  of  which  was — both 
being  from  the  same  text — ou  communion  with  God.  But  in 
reality,  almost  every  day  was  with  him  a  Sabbath,  and  every 
conversation  a  sermon.  The  intensity  of  his  sympathy  with 
the  spiritual  condition  of  others,  and  the  moral  courage  which 
impelled  him  onward  in  the  path  of  duty  and  devotedness,  were 
such,  that  he  never  hesitated  to  avow  whatever  he  deemed 
right,  or  to  rebuko  whatever  he  considered  wrong.  He  ex- 
hibited those  extremes  of  excellence  in  character  which,  to 
men  of  the  world,  appear  paradoxical,  but  which  Christianity 
is  fully  capable  of  displaying  in  perfection;  the  'amb-like  grace 
of  humility,  with  the  lion-like  virtue  of  fearlessness. 

That  dreadful  scourge  of  humanity,  consumption,  which  had 
been  long  insidiously  undennining  his  constitution,  at  length 
brought  him  to  the  grave  in  June  1657,  at  the  early  age  of 
twenty-tl'.ree.  His  last  sickness  brought  out  in  rich  and  beau- 
tiful manifestation  those  heavenly  gi-aces  that  adorned  his 
character.  His  death-bed  was  a  field  of  triumjih;  and  as  his 
ardent  soul  approached  eternity,  it  seemed  to  catch  the  splen- 
dours of  the  invisible  world,  and  reflect  their  glories  around 
the  dark  valley,  and  upon  every  spectator  of  the  rapturous 
scene.  Never,  perhaps,  was  piety  more  exalted,  or  victory 
over  death  more  complete.  He  could  not  rein  in  the  unwont- 
ed vehemence  of  his  aflcctions  and  joy  as  his  race  was  tei'- 
miuaiing,  and  the  chariot  wheels  seemed,  as  it  were,  to  bun* 
for  tlio  goal. 

"  When  one  came  to  Aisit  him,*  and  told  him  that  he  hoped 
it  might  i>loase  God  to  raise  him  again,  and  that  he  had  seen 
many  a  weaker  man  restored  to  health,  and  that  lived  many 
ft  good  year  after:  '  And  do  you  think  to  please  me,'  said  he, 
"by  such  discourse  as  this?  No,  friend,  you  are  mucli  mis- 
taken in  ine,  if  you  think  that  the  thoughts  of  life,  and  honlth, 
and  the  world,  are  ])leasing  to  me.  The  world  hath  quite  lost 
its  excellency  in  my  judgment.  Oh,  how  contemptible  a  thing 
is  it  in  all  its  glory,  compared  with  the  glory  of  that  invisible 
■World  which  I  now  live  in  the  sight  of !  And  as  for  lite,  Cl.i'ist 
•  The  quotations  are  from  liis  brother  James's  narrutive. 


10  ESSAV  ON  THE  FAMILY  AND 

is  mj'  life,  health,  and  strength;  and  I  know  I  shall  have 
duother  kind  of  life  when  1  leave  this.  I  tell  you  it  would  in- 
comparably more  please  me,  if  you  should  say  to  me,  Yoa 
are  no  man  of  this  world:  you  cannot  possibly  hold  out  long: 
before  to-morrow  you  will  be  in  eternity.  I  tell  you  I  do  so 
long  to  be  with  Chi-ist,  that  I  could  be  content  to  be  cut  in 
pieces,  and  to  be  put  to  the  most  exquisite  torments,  so  I  might 
but  die  and  be  with  Christ.  Oh,  how  sweet  is  Jesus  !  Come 
Lord  Jesus,  come  quickly.  Death,  do  thy  worst!  Death  hath 
lost  its  terribleness.  Death;  it  is  nothing.  I  say,  death  is 
nothing,  through  grace,  to  me.  I  can  as  easily  die  as  shut 
my  eyes,  or  turn  my  head  and  sleep:  I  long  to  be  with  Christ: 
1  long  ;o  die.' 

<»  *  •  "  I  verily  believe  that  it  exceeds  the  highest  rhetoric 
to  set  out  to  the  life  what  this  heavenly  creature  did  then  de- 
liver. I  say  again,  I  want  words  to  speak,  and  so  did  he,  for  he 
said  things  unutterable;  but  yet,  so  much  he  spake,  as  justly 
drew  the  admiration  of  all  that  saw  him;  and  1  heard  an  old  ex- 
pei'ieuced  Christian  minister  say  it  again  and  again,  that  he 
never  saw,  nor  read,  nor  heard,  the  like.  Neither  could  we  ever 
expect  to  see  the  glories  of  heaven  more  demonstrated  to  sense 
in  this  woi"ld.   He  talked  as  if  he  had  been  in  the  third  heavens." 

After  introducing  several  impassioned  expressions  and  sen- 
tences, the  biographer  proceeds: — "About  eight-and-forty 
hours  before  his  death,  his  eyes  were  dim,  and  his  eight  much 
failed;  his  jaws  shock  and  trembled,  and  his  feet  were  cold, 
and  all  the  symptoms  of  death  were  upon  him,  and  his  extreme 
parts  were  already  almost  dead  and  senseless;  and  yet,  even 
then,  his  joys  were,  if  possible,  greater  still.  He  had  so 
many  fits  of  joy  unspeakable,  that  he  seemed  to  be  in  one 
continued  act  of  seraphic  love  and  praise.  He  spake  like  one 
that  was  just  entering  into  the  gates  of  the  new  Jerusalem; 
the  greatest  part  of  him  was  now  in  heaven ;  not  a  word  dropped 
Irom  his  mouth  but  it  breathed  Christ  and  heaven.  0  what 
encouragements  did  he  give  to  them  which  did  stand  by,  to 
fnllow  hard  after  God,  and  to  follow  Christ  in  a  humble,  be- 
lieving, zealous  course  of  life,  and  adding  all  diligence  to  make 
their  calling  and  election  sure,  and  that  when  they  also  should 
fiud  that  they  should  lutve  a  glorious  passage  into  a  blessed 
eternity ! 


TIMES  OF  THE  JANKWAYS.  11 

•  •  •  "One  rare  passage  I  canuot  omit,  which  was  this: 
t!.:it  when  miuisters  or  Clu'istians  came  to  him,  he  would  beg 
of  them  to  spend  all  the  time  they  had  with  hiin  in  praise. 
'O  help  me  to  praise  God;  I  have  now  nothing  else  to  do, 
ivom  tiiis  time  to  eternity,  but  to  praise  and  love  God.  I  have 
v.hat  my  soul  desires  upon  earth.  I  cannot  tell  what  to  pray 
lor,  but  what  I  have  graciously  given  in.  The  wants  that  are 
capable  of  supplying  in  this  world  are  supplied.  1  want  but 
one  tiling,  and  that  is,  a  speedy  litt  to  heaven.  I  expect  no 
more  here,  1  cannot  desire  more,  I  cannot  hear  more.  Oh, 
praise,  praise,  praise  that  infinite,  boundless  love,  that  hath,  to 
a  wonder,  looked  upon  my  soul,  and  done  more  for  me  than 
tliousands  of  his  dear  children.  Oil,  bless  the  Lord,  0  my 
soul,  and  all  that  is  within  me,  bless  his  Jioly  name.  Oh,  help 
me,  help  me,  0  my  friends,  to  praise  and  admire  him  that 
liatli  done  such  astonishing  wonders  for  my  soul;  he  hath  par- 
doned all  my  sins,  he  hath  filled  me  with  his  goodness,  he  hath 
given  me  grace  and  glory,  and  uo  good  thing  hath  he  with- 
held from  me.' 

"'  Come,  help  me  with  praises,  all  that's  little;  come,  help 
me,  0  ye  glorious  and  mighty  angels,  who  are  so  well  skilled 
in  tliis  heavenly  work  of  praise !  Praise  liim,  ail  ye  creatures 
upon  the  earth;  let  everything  that  hath  being  help  me  to 
praise  him  !  Hallelujah,  hallelujah,  hallelujah  !  Praise  is  now 
ray  work,  ami  I  shall  be  eugagtd  in  that  sweet  employment 
for  ever.  Bring  the  Bible;  turn  to  David's  Psalms,  and  let 
us  sing  a  psalm  of  praise.  Come,  let  us  lift  up  our  voice  in 
tlie  praise  of  the  ilost  lligh;l  with  you  as  long  as  my  breath 
dotli  last,  and  when  I  h.^ve  none,  I  shall  do  it  better.'  " 

He  took  leave  of  the  several  members  of  his  family,  one  by 
one,  iu  affectionate  addresses.  "  Then,"  adils  his  brother  and 
biograplier,  "  that  godly  minister  came  to  give  him  his  last 
\"isit,  and  to  do  the  office  of  an  inferior  angel — to  help  to  con- 
vey liis  blessed  soul  to  glory,  wlio  was  now  even  upon  Mount 
Pisgah,  and  had  a  full  sight  of  that  goodly  land  at  a  little 
distance.  When  this  minister  spoke  to  him,  his  heart  was  in 
a  mighty  flame  of  love  and  joy,  which  drew  tears  of  joy  from 
tliat  precious  minister,  being  almost  amazed  to  licar  a  man 
iuht  a-dying  talk  as  if  he  hud  been  with  Jesus,  and  come  ircim 
the  immediate  presence  of  God.    Oh,  the  smiles  that  were  tlitu 


12  ESSAV  ON  THE  FAMILY  AND 

in  his  face,  and  the  unspeakable  joy  that  was  in  his  heart ! 
One  might  have  read  grace  and  glory  in  such  a  man's  counte- 
nance. Oh,  the  praise,  the  triumphant  praises,  that  he  put  up ! 
And  every  one  must  speak  praise  about  him,  or  else  they  did 
make  some  jar  in  his  harmony.  And  indeed  most  did,  as  well 
as  they  could,  help  him  in  praise  ;  so  that  I  never  heard  nor 
knew  any  more  praise  given  to  God  in  one  room  than  in  his 
chamber. 

■'  A  little  before  he  died,  in  the  prayer,  or  rather  praises, 
he  was  so  wrapt  up  with  admiration  and  joy,  that  he  could 
scarce  forbear  shouting  for  joy.  In  the  conclusion  of  the 
duty,  with  abundance  of  faith  and  fervency,  he  said  aloud. 
Amen,  amen !" 

After  contemplating  such  a  scene  of  elevation  and  rapture, 
it  is  not  easy  at  once  to  descend  to  the  commonplaces  of  chro- 
nological detail,  or  a  scanty  memorial  of  kindred  worth;  but 
the  next  brother,  James,  the  recorder  of  these  affecting  scenes, 
was  himself  a  large  partaker  of  the  character  of  him  on  whose 
excellence  he  expatiates,  and  greatly  assimilated  in  the  joys 
and  triumphs  of  his  departure.  Passing  his  name  for  a  mo- 
ment, we  will  refer  to  the  next  in  order,  Abraham  Janeway. 
He  was  a  preacher  in  London,  previous  to  the  period  of  the 
plague;  but  being  of  a  contemplative  turn  of  mind,  which 
somewhat  unfitted  him  for  very  active  or  public  exertions,  he 
retired  with  his  wife  to  live  with  his  mother  or  mother-in-law 
at  Buntingford,  in  Huntingdonshire.  His  Presbyterian  prin- 
ciples, however,  being  notorious,  he  was  seized  by  Justice 
Crouch,  under  a  pretence  of  friendship ;  but  having  made  his 
escape  from  the  grasp  of  the  persecutor,  he  s'lnk  under  the 
family  complaint  of  consumption,  in  September  1665.  "Though 
he  died  that  very  week  in  which  the  plague  was  at  the  highest, 
(thei'e  being  no  fewer  than  7165  persons  who  died  of  the  sick- 
ness in  that  one  week,)  yet  he  did  not  die  of  that  distemper, 
for  which  his  brother  and  other  relations  were  vei-y  thankful, 
Mr.  Vincent  says  of  him, '  He  was  a  righteous  person,  a  right- 
eous minister,  a  dear  brother,  taken  away  in  tlie  flower  of  his 
years.  He  was  a  merciful  man,  and  sho''.ed  great  pity  and 
compassion  to  souls;  was  earnest  with  them  to  leave  their 
sins  and  close  with  Christ.  He  spent  himself,  and  hasteneil 
hiso.vn  death,  to  keep  others  from  perishing  everlastingly. 


TIMES  OF  THE  JANEWAT8.  13 

lie  was  an  upright  man,  a  true-heavted  Natlianael,  and  one-  of 
very  promising  hopes  for  very  considerable  usefulness.'  "* 

Joseph  Janeway  was  the  youngest  of  the  fraternal  band,  and 
a  Conformist.  In  this  only,  we  believe,  did  he  essentially 
difTer  from  the  rest.  It  is  a  striking  fact  that  all  of  tlieni 
were  consumptive,  all  died  under  the  age  of  forty,  and  all  were 
pious  men. 

James  Janeway,  to  whom  we  cursorily  referred  as  next  in 
chronological  order  to  John,  and  an  account  of  whom  we  re- 
served, as  being  more  especially  connected  with  the  present 
publication,  was  born  at  Lilley.  He  became  a  student  in 
Christ-church,  Oxford,  in  10'55,  where  he  took  the  degrees  in 
arts  in  due  time.  At  the  close  of  his  pursuits  in  the  univer- 
sity, he  went  to  reside  in  his  mother's  house  at  VVindsoi-, 
and  devoted  himself  to  private  tuition.  It  is  probable  he  had 
no  benefice,  but,  as  a  Nonconformist,  was  silenced  by  the  act 
of  1662.  During  the  plague  he  was  indefatigable  in  preaching 
the  gospel,  but  escaped  the  contagion.  As  soon  as  he  sup- 
posed the  persecuting  spirit  of  the  age  allowed,  a  chapel,  or 
meeting-house  as  it  was  then  termed,  was  erected  for  him  in 
Jamaica  Row,  Rotherhithe.  It  was,  however,  pulled  down 
by  the  soldiers;  but  the  people  built  another  on  the  same  spot 
upon  a  larger  scale.  He  had  numerous  and  respectable 
audiences,  and  was  the  honoured  instrument  of  effecting  a 
great  reformation  in  the  neighbourhood. t 

Tlie  high  pai'ty,  being  exceedingly  exasperated  at  his  popu- 
larity and  success,  made  several  attempts  on  his  life.  On  one 
occasion,  as  he  was  walking  along  the  wall  at  Rotherhithe, 
he  had  a  narrow  escape  from  a  shot.  The  bullet  went  through 
his  hat,  but  inflicted  no  personal  injury.  At  another  time, 
the  soldiers  broke  into  his  meeting-house,  exclaiming,  as  tliey 
))ressod  through  the  crowd,  "Down  with  liini!  down  with 
him  !"  Tiioy  jumped  upon  a  form  or  bench,  with  the  view  of 
pulling  him  out  of  the  pulpit,  but  providciilially  the  bench 

•  Calamy's  continuation  of  liis  iiccouiit  of  Ijcctcd  .Ministers.  Tlic  \U'v. 
Nathaniicl  Vincent  refeiTed  to,  iiroaclied  liis  funcnil  scnnon,  wliicli  is  jmli- 
ll.slifd  at  tlio  end  of  a  tract,  entitled,  "God's  Terrible  Voiec  in  the  City." 

t  Tliiscon(,'ie«iition  j.Tii<liiidly  declined  diiiln;;  many  years,  till  scarcely 
any  hearers  were  left.  This  indnced  the  new  jiastor,  Dr.  Khixnian,  to  re- 
RJirn  In  178",  when  the  pcoi)le  dispersed.  Sec  Wilson's  Ui.sf.  and  .\iiti(i.  of 
Lii^onling  ChurJics,  vol.  4. 

Ji 


14  ESSAY  ON  THE  FAMILY  AND 

gave  way.  The  confusion  which  ensued  afforded  an  oppor- 
tunity of  escape;  for  some  of  his  friends  threw  a  coloured  coat 
over  him,  and  put  a  white  hat  on  his  liead.  The  mob,  how- 
ever, probably  misled  as  to  his  person  by  the  clever  decep-tion, 
seized  upon  one  of  his  people,  Mr.  Kentish,  and  carried  him 
away  to  the  Marshalsea  prison,  where  he  was  confined  for  a 
considerable  time.  It  is  supposed  this  was  Mr.  Richard 
Kentish,  who  had  been  ejected  from  St.  Katherine's,  in  the 
Tower.*  A  farther  attempt  was  made  to  secure  him  when 
engaged  in  preaching  at  a  gardener's  house.  The  troopei's, 
having  dismounted,  rushed  into  the  premises,  but  he  had  time 
to  throw  himself  upon  the  ground,  where  his  friends,  inter- 
cepting the  soldiei's,  concealed  him  so  effectually  from  them, 
by  covering  him  with  cabbage-leave;,  that  he  again  escaped. 
He  died  in  the  prime  of  life,  on  March  16th,  1674,  in  the  thirty- 
eighth  year  of  his  age,  and  was  buried  in  St.  Mary's  Church, 
Aldermanbury,  near  his  father  .t 

The  Rev.  Nathanael  Vincent,  before  mentioned,  who  ap- 
pears to  have  been  intimately  acquainted  with  the  Janeway 
family,  preached  a  funeral  sermon  for  him,  entitled,  "  The 
Saint's  Triumph  over  the  last  Enemy;"  to  which  he  prefixed 
an  address  to  the  congregation,  expressive  of  the  highest  esti- 
mate of  his  character.  "Oh,"  he  exclaims,  "what  a  friend 
did  you  lose  when  yom'  pastor  was  snatched  from  you  !  You 
were  as  dear  as  his  own  soul !  How  did  he  pray,  and  weep,  and 
preach,  and  labour,  and  all  to  this  end,  that  you  might  be  sin- 
cere convei'ts,  and  work  out  your  own  salvation.  Very  few 
could  match  my  brother  Janeway  in  zeal,  in  compassion,  in 
holy  activity,  in  affection,  in  sincerity.  He  sought  not  yours, 
but  you,  and  desired  ten  thousand  times  more  to  gain  souls 
than  ought  beside.  He  endeavoured  to  debase  the  world  in 
your  esteem,  and  it  was  low  in  his  own;  he  strived  to  raise 
your  affections  heavenward,  and  there  was  his  heart  and  trea- 
sure.   Christ  he  loved,  in  Christ  he  believed;  Christ  he  preach- 

♦  Palmer's  Noncon.  Sremorial. 

t  It  is  porliaijs  scarcely  worth  -niiUe,  even  in  a  note,  to  cite  the  charac- 
teristic scurrility  of  Anthony  Wood;  yet  it  is  insfractive.  "He  set  up  a 
conventicle,"  says  he,  "at  Redrift,  near  London,  where,  to  the  time  of  his 
death,  he  was  much  resorted  to  by  those  of  his  persuasion,  and  admired 
(IS  a  forward  and  preciims  young  man,  especially  by  those  of  the  femala 
Sex."     Wood's  Ath.  Oxon. 


Tl.MKS  OF  TJIE  JANEWAVS.  15 

el,  Clirist  he  commended.  And  liinv  did  lie  rojuice  when  any 
tiiat  before  rejected  the  Lord  Jesus  were  persuaded  to  give 
tiieir  consents  to  him."  The  discourse  itself  is  throughout  an 
excellent  specimen  of  Puritanic  simplicity  and  power.  It  dis- 
plays, moreover,  a  great  deal  of  ingenuity.  At  the  close  of  it 
he  enters  into  considerable  detail  respecting  his  character  and 
the  circumstances  of  his  death,  the  fidelity  of  which  we  can- 
iKjt  question.  These  sketches  are  fraught  with  an  interest 
that  will  more  than  justify  their  transcription. 

"  AV'hat  1  have  to  say  concerning  my  dear  deceased  brother, 
I  shall  speak  in  this  order.  I  shall  tell  you  wherein  the  Lord 
made  him  to  excel  in  his  lifetime,  and  what  his  carriage  was 
at  his  dejiarture. 

"  For  the  fii-st  there  are  those  following  particulars  very 
remarkable. 

"1.  Great  was  the  sweetness  of  his  natural  temper  and  dis- 
position. And  his  excellence  of  nature  was  very  much 
heightened  and  ennobled  by  the  grace  of  God.  He  was  far 
from  morosencss  and  bitterness  of  spirit;  candour  was  to  be 
discerned  in  his  very  countenance,  and  by  conversing  with 
him  it  was  much  more  apparent;  and  in  his  kindness  and  affa 
bility,  and  proneness  to  oblige,  he  had  a  design  of  good  uj)Oi 
souls,  for  he  knew  he  could  not  uku'c  oblige  any  than  to  en- 
deavour their  eternal  welfare. 

"  2.  He  made  it  his  business  to  be  religious.  He  practised 
himself  what  he  preached  to  others,  and  was  a  follower  of 
Christ,  as  ho  exhorted  others  to  follow  him  His  works  were 
good  as  well  as  his  words;  and  oh,  how  oft  and  seriously  did 
ho  lift  up  his  soul  to  God,  desii'ing  nothing  more  than  to  be  a 
man  and  pastor  after  the  heart  of  the  Lord ! 

"  ;>.  Jle  was  a  serious  mourner  for  the  decays  of  godliness  in 
thi.i  bauLsliding  age.  How  would  lie  mention  the  old  Puritan 
strictness  and  circumspection,  and  bewail  the  excesses  nnd 
licentiousness  of  professors ! 

"  4.  His  heart  was  inflamed  icilh  lore  to  Chri.ft.  And  thougli 
his  affections  were  so  strong  and  vehement,  yet  they  wure 
fclill  aspiring  higher.  His  expressions  sometimes  showed  un- 
usual ra[)tur<'s  and  eestacics  of  love.  He  would  beg  tliat  ho 
might  (Mjual  I'aiil  oi  John,  nay,  tlie  very  serajihinis,  in  loving, 
that   he  niiglit  be  sick  and   die  of  love.     Blessed  soul,  tlmu 


16  ESSAY  ON  THE  FAMILY  AND 

luist  now  tliy  fill !    Thou  lovest  thy  Lord  uow,  and  enjoye;  t 
this  love  to  the  uttermost  of  thy  capacity ! 

"  5.  His  howcls  of  compassion  yearned  toicards  immortal 
sotds.  He  knew  the  worth  of  his  own,  and  the  souls  of  others ; 
and  as  he  was  acquainted  with  the  value  of  souls,  so  he  was 
sensible  of  their  danger.  How  earnestly  would  he  warn  them 
to  flee  from  future  wrath!  How  eagerly  and  sweetly  would  he 
woo  them  to  give  their  consents  to  be  espoused  to  Christ ! 
How  admirably  would  he  expostulate  with  them  concerning 
their  egregious  folly  in  refusing!  He  pitied  the  souls  of  all, — 
old  and  young ;  nay,  he  was  deeply  concerned  for  little  chil 
dren :  witness  those  books  which  he  styles  tolxns  for  them. 

"  6  Jle  laboured  abundantly,  spending  himself  in  his  Master''s 
worlc.  If  he  had  wrought  less,  he  might  in  all  probability  have 
lived  longer;  but  he  chose  rather,  like  the  candle,  to  consume, 
that  he  might  give  light  to  others.  He  preached,  he  visited, 
lie  catechised;  he  was  instant  in  season,  out  of  season;  and 
truly  the  i.orfl  honoured  him  exceedingly  in  making  him  in- 
strumental lo  convej't  the  profane,  to  strengthen  the  weak  in 
grace,  to  ^jieak  comfortable  and  healing  words  to  the  dis- 
tressed and  wounded  in  their  spirits. 

"  7  Ht  was  a  man  mighty  in  p/raj/er.  There  was  an  ele- 
gant (ei<i(|aent?)  fiuency  in  his  expression,  both  when  ho 
prayed  and  preached;  but,  oh,  the  spiritual  and  heavenly  mat- 
ter was  most  to  be  admired.  Augustine  tells  us  of  a  certain 
person  who  prayed  as  if  he  would  expirare  orando — breathe 
out  his  very  soul  and  life  in  prayer,  and  adds,  quas  tuorum 
preces  si  non  has  exandis.  What  supplications  will  be  preva- 
lent if  not  such  as  these  l  This  may  be  applied  to  my  brother 
Janeway.  He  was  a  mighty  wrestler  with  God,  and  would 
not  be  put  off  without  a  blessing. 

"  8.  Jle  was  much  for  unity  and  love.  Though,  accordirg 
as  it  was  foretold,  love  is  grown  so  cold  in  most,  it  was  warm 
in  him.  He  followed  peace  as  well  as  holiness,  and  was  of  a 
most  yielding  spirit,  ready,  as  far  as  he  might,  to  comply  wiih 
any,  rather  than  a  breach  should  be  or  be  contiinied. 

"  9.  Jle  abounded  in  ivorks  of  charity,  having  seriously  poii- 
dered  that  saying  of  our  Lord,  'It  is  more  blessed  to  give 
I'laii  to  receive.'  As  he  was  liberal  in  imparting  the  treasure 
of  the  gospel,  so  of  his  own  substance  which  God  bad  given 


TIMES  OF  Tin;  JANEWAVS.  17 

li'm.  It  was  his  constant  course,  whatever  he  received,  to  £;ive 
two  shilHngs  in  the  pound,  that  is,  the  tenth,  unto  good  uses. 
He  endeavoured  to  persuade  otliers  to  bo  charitable.  Tlie 
widows  and  the  fatherless  had  a  great  interest  in  his  compas- 
sions, and  may  well  bewail  his  departui-e,  by  whom  now  tiiey 
can  be  no  more  relieved. 

"  ]().  Which  crowned  all  his  other  excellences,  he  teas  ex- 
ceeding hmnUe.  He  was  much  in  praising,  admiring,  and 
adoring  God,  and  had  very  low  thoughts  of  himself,  and  in 
honour  prelerred  oth.ers  before  himself.  He  would  say  he 
was  the  least  of  ministers,  less  than  the  least  of  all  saints. 

"  In  these  particulars  you  have  something  of  his  character, 
but  the  half  has  not  been  told  you;  yet  enough  has  been  said 
to  make  you  sensible  how  heavy  the  stroke  was  which  took  him 
away.  The  loss  of  him  is  not  only  his  relations'  loss,  but 
Redi-iff's  (Rothcrhithe's)  loss,  London's  loss,  England's  loss, 
the  church's  loss;  for  he  was  of  such  a  pubhc  spirit  tliat  all 
are  like  to  miss  hini, 

"  in  the  next  ^jlace,  I  am  to  speak  of  his  carriage  at  his 
death. 

"  He  had  a  great  conflict  with  Satan  somcwhile  before  his 
leaving  the  world ;  and  truly  1  do  not  wonder  that  the  devil 
should  butt"et  him  who  had  with  such  vigour  and  success  en- 
deavoured to  overthrow  his  kingdom.  To  prei)arc  him  for 
the  encounter,  the  Lord  at  first  did  shine  upon  his  soul,  and 
gave  him  some  assurance  that  heaven  was  his  inheritance. 
But  afterwards  there  intervened  a  cloud,  and  Satan's  chain 
was  lengtliened.  That  liou  roared  upon  him,  and  endeavour- 
ed to  disturb  his  peace.  Tiie  great  thing  he  blamed  himself 
for  was  liis  aptness  to  slubber  over  private  duties,  since  he 
\va.s  so  much  engaged  iu  public  work.  The  accuser  of  the 
brethren  wa-s  very  fierce  in  his  accusations,  and  so  far  pre- 
vailed, that  Mr.  Janoway  cried  out,  /  am  at  ivjinite  uncertain 
tieis  as  to  my  future  state.  I  thour/ht  I  Juid  been  sincere,  but 
Satan  tells  viel  /u^re  been  a  hypocrite;  and  then  added,  WluU- 
ever  you  do,  do  not  dally  in  reli'jion;  it  is  only  rjodiiness  in 
the  power  of  it  that  can  strengthen  against  tlic  fear  of  death. 
Satan  would  not  yet  give  over,  but  having  begun  fr)  batter 
his  faith,  gives  a  fresh  assault;  then,  with  a  monrnlul  voice, 
be  cried  out,  Eternity  t  Eternilyt  Ele)~nityl  Infuiilel  Infinite/ 


18  ESSAY  ON  THE  FAMILY  AND 

Infinite  1  Everlast'mf) I  Everlasting!  Everlasting!  A  relation 
that  stood  by  added,  An  eternity  of  glory!  To  which  he  re- 
plied, Of  horror  I  of  horror!  unspeahable  horror  ! 

"  This  was,  his  conflict,  and  truly  it  was  a  sore  one.  But 
after  this  blackest  darkness  followed  the  break  of  day.  Satan 
prevailed  so  far,  that  he  might  be  the  more  remarkably  foiled, 
for  the  God  of  peace  did  'tread  the  evil  one  under  his  feet  * 
The  Comforter,  even  the  Spirit  of  Truth,  did  visit  him,  an.l 
bare  witness  with  his  spirit  that  he  was  a  child  of  God,  ami 
helped  him  to  discern  and  look  back  upon  the  uprightness  of 
his  heart  with  satisfaction. 

"  Not  long  before  he  died,  he  blessed  God  for  the  assurance 
of  his  love,  and  said.  He  could  now  as  easily  die  as  shut  /<«> 
eyes;  and  added,  Mere  am  I  longing  to  be  silent  in  t?ie  dust, 
und  enjoying  Christ  in  glory.  I  long  to  he  in  the  arms  of  Jesus. 
It  is  not  worth  while  to  loeep  for  me.  Then,  remembering  how 
busy  the  devil  had  been  about  him,  he  was  exceeding  thank- 
ful to  God  for  his  goodness  in  rebuking  him. 

"  Afterwards,  he  brake  forth,  sayinj^,  though  so  v.-eak,  with  a 
loud  voice,  Arr„cn!  Hallelujah!  Hallelujah!  and  desired  others 
to  join  with  him;  which  they  not  presently  doing,  he  added, 
James  Janeway  is  the  only  singe):  He  was  quickly  seized  upon 
with  another  rapture  of  jnj',  and  thus  expressed  it.  Millions  of 
praises  to  the  most  high  Jcliovah  !  Heaven  and  earth  praise  him  ! 
Ye  m,ountains  and  hills  praise  him !  All  his  hosts  praise  him  I 
A II  ye  saints  bless  liim,  who  hath  visited  us  in  our  low  estate, 
and  redeemed  us  unto  himself!  All  must  be  ascribed  to  free 
grace,  from  the  beginning  to  tlie  end. 

"  Then  he  begged  of  God  that  he  would  bless  his  people,  and 
take  away  animosities  and  names  of  division  from  among  them. 
These  were  the  last  words  which  he  was  heard  to  speak 
distinctly. 

"  Thus  triumphantly  he  went  to  glory.  Thus  an  abundant 
entrance  was  administered  to  him  into  the  everlasting  kingdom ! 
But  if  his  joy  and  praises  were  such  before  he  was  got  quite 
thither,  when  he  was  actually  come  within  heaven's  gate,  and 
first  saw  the  Loi'd  face  to  face,  oh,  who  can  conceive  his  joy 
and  wonder!" 

To  some  pei-sons  it  may  seem  mysterious  that  so  eminent  a 
servant  of  Jesus  Chi-ist  should  have  been  so  agonized,  as  the 


TIMES  OF  THE  JANEWAYS.  19 

preN-ious  account  represents  him  to  have  been,  with  appre- 
hensions of  an  a\\-ful  eternity,  and  with  suspicions  of  his  own 
suicerity  in  religion.  But  all  Christians  are  more  or  less  sub- 
jected to  the  temptations  of  Satan,  and  often  the  more  exalted 
the  character,  the  more  severe  is  the  trial.  In  general  this 
may  have  a  tendency  to  produce  beneficial  searchings  of  heart, 
and  to  perfect  piety,  by  inducing  watchfulness,  increasing 
diUgence  and  prayer.  It  is  part  of  that  parental  discipline  by 
which  our  heavenly  Father  trains  his  children  for  heaven,  and 
detaches  their  too  deeply  rooted  affections  from  the  soil  of 
eai-th.  Rough  is  the  instinmient  indeed,,  but  kind  the  purpose, 
that  plucks  them  up,  for  their  predestined  transplantation  to 
a  better  place  and  more  congenial  skies.  And  they  learn  not 
to  repine,  and  not  to  mistake  his  gracious  deahngs,  when  they 
realize  the  effects  in  their  happy  experience.  Consistently 
with  the  same  principle  in  the  divine  proceedings,  he  suffers 
Satan  to  molest,  in  some  instances,  their  dying  hours — it  may 
be,  to  exterminate  some  latent  evil,  to  subdue  yet  unex- 
tinguished pride,  to  conquer  some  -'^If-seeking  passion,  or  to 
give  an  intensity  of  feeling  to  the  hour  of  final  triumph,  which 
shall  clear  the  mind  of  every  past  apprehension,  every  recent 
consideration,  and  tend  to  the  confii-mation  of  religion  in  sur 
viving  friends  and  a  distant  posterity. 

But  we  have  not  uufrequently  to  encounter  an  objection  of 
a  different  kuid,  when  the  world,  or  even  professing  Christians 
insinuate  tlie  charge  of  enthusiasm  against  the  sublime  ardour 
of  an  impassioned  religion.  On  this  subject  we  may  quote 
the  observations  of  a  distinguished  writer,  in  his  brief  preface 
to  the  modem  edition  of  John  Janeway's  life,  as  equally  appli 
cable  to  the  closing  scene  of  James,  as  just  narrated.  "  I  am 
aware  that  some  will  object  to  the  stram  of  devout  ecstacy 
which  characterizes  the  sentiments  and  language  of  Mr.  Jane- 
way  in  his  dying  moments;  but  I  am  persuaded  they  will  meet 
with  nothing,  however  ecstatic  and  elevated,  but  what  corre- 
sponds to  the  dictates  of  Scripture  and  the  aualogyof  faith. 
He  who  recollects  that  the  Scriptures  speak  of  a  peace  which 
passeth  all  understanding,  and  of  a  joy  unspeakable  and  full 
of  (jlor-ij,  will  not  be  offended  at  the  lively  expressions  of  those 
contained  in  this  narrative;  ho  will  bo  more  disposed  to  lament 
the  low  state  of  his  own  religious  feeling,  than  to  suspect  the 


20  ESSAY  ON  THE  FAMILY  AND 

propriety  of  sentiments  the  most  rational  and  scriptural,  merely 
because  they  rise  to  a  pitch  that  he  has  never  reached.  The 
sacred  oracles  afford  no  countenance  to  the  supposition  that 
devotional  feelings  are  to  be  condemned  as  visionary  and  en 
thusiastic,  merely  on  account  of  their  intenseness  and  elevation: 
provided  they  be  of  a  riglit  kind,  and  spring  from  legitimate 
sources,  they  never  teach  us  to  expect  they  can  be  carried  too 
far.  David  danced  before  the  Lord  with  all  his  might,  and 
wljen  he  was  reproaclied  for  degrading  himself  in  the  eyes  of 
the  people,  by  indulging  these  transports,  he  replied,  "  If  this 
be  to  be  vile,  I  will  yet  maJce  myself  more  vile."  That  the  ob- 
jects which  interest  the  heart  in  religion  are  infinitely  more 
durable  and  important  than  all  others,  will  not  be  disputed ; 
and  why  should  it  be  deemed  iri'ational  to  be  affected  by  them 
in  a  degree  somewhat  suitable  to  their  value,  especially  in  the 
near  prospect  of  their  full  and  perfect  possession?  Why  should 
it  be  deemed  strange  or  irrational  for  a  dying  saint,  who  haa 
spent  his  life  in  the  pui-suit  of  immortal  good,  to  feel  an  un- 
speakable ecstacy  at  fir/'!ng  he  has  just  touched  the  goal, 
finished  his  course,  and  in  a  few  moments  is  to  be  crowned 
with  life  everlasting?  While  he  dwells  on  the  inconceiveablj 
glorious  prospect  before  him,  and  feels  himself  lost  in  wondei 
and  gratitude,  and  almost  oppressed  viith  a  sense  of  his  un 
utterable  obligations  to  the  love  of  his  Creator  and  Redeemer 
nothing  can  be  more  natural  and  proper  than  his  sentiment? 
and  conduct.  AVhile  the  Scriptures  retain  their  rank  as  the 
only  rule  of  faith  and  practice;  while  there  are  those  who  feel 
the  power  of  true  religion,  such  death-bed  scenes  as  Mr.  Jane- 
way's  will  be  contemplated  with  veneration  and  delight.  It 
affords  no  inconsiderable  confirmation  of  the  truth  of  Chris- 
tianity, that  the  most  celebrated  sages  of  Pagan  antiquity, 
whose  last  moments  have  been  exhibited  with  inimitable  pro- 
priety and  beauty,  present  nothing  similar  nor  equal,  nothing 
of  that  singular  combination  of  humility  and  devotion,  that 
self -renouncing  greatness,  in  which  the  creature  appears  an- 
nihilated, and  God  all  in  all 

"  Let  me  be  permitted,  however,  to  observe,  that  ihe  ex- 
perience of  Mr.  Janeway  in  his  last  moments,  while  it  de- 
velopes  the  native  tendency  of  Christianity,  is  not  to  be  con- 
sidered as  a  standard  to  ordinary  Christians.     He  affords  a 


TIMES  OF  THE  JANEWAYS.  21 

fjtvat  cxaini)le  of  what  is  aftainaLle  in  religion,  and  not  of 
what  is  indisj)ensably  necessary  to  salvation.  Thousands  die 
in  the  Lord,  who  are  not  indulged  with  the  privilege  of  dying 
in  triumph.  Ilis  extraordinary  diligence  in  the  whole  of  his 
Christian  cai-eer,  his  tenderness  of  conscience,  his  constant 
vigilance,  his  vehement  hunger  and  thirst  after  righteousness, 
met  with  a  signal  reward,  intended,  probably,  not  more  for 
his  own  personal  advantage,  than  as  a  persuasion  to  others  to 
walk  in  his  steps.  As  he  was  incessantly  solicitous  to  improve 
ilis  graces,  jmrify  his  principles,  and  perfect  holiness  Lu  the 
fear  of  the  Lord,  no  \\onder  he  was  favoured  with  an  abun- 
dant entrance  into  the  joy  of  his  Lord.  He  which  soiveth 
sparingly  shall  reap  also  sparingly;  and  he  which  sowcth 
bountifully  shall  reap  also  lountifully."* 

Of  the  vai'ious  publications  issued  by  Mr.  Janeway,t  the 
most  celebrated  ai'e  the  "  Token  for  Children,"  and  "  Heaven 
upon  Earth."  The  former  obtained  a  wide  circulation  during 
the  ai>thor's  lifetime,  and  has  ever  since  continued  to  interest 
and  benefit  our  juvenile  population.  With  the  latter  we  ha^e 
now  more  immediate  concern,  as  being  republished  in  the 
present  volume.  It  is  not  free  from  the  defects  which  charac- 
terize the  wTitings  of  that  age;  but  though  somewhat  quaint, 
inmiethodical,  and  prolix,  it  is  replete  with  sterling  sense  and 
powerful  appeal.  Few  pious  persons  can  read  it  without 
benefit;  and  could  the  irreligious  be  persuaded  to  peruse  its 
pages,  we  should  anticipate  a  happy  result.  He  who  could 
have  written  thus  must  have  been  an  excelleut  Christian  and 
a  sound  divine. 

It  appears  from  the  epistle  to  the  readei',  that  the  events 
which  most  deeply  impressed  Mr.  Janeway's  mind,  and  were 
the  immediate  occasion  of  his  composing  this  treatise,  were  the 

•  Robert  Hall. 

t  1.  Heaven  upon  Earth.  2.  Token  for  CliUdren;  in  two  parts.  3.  Deatli 
Unstiui«;  u  Kiuierul  Sermon  for  Thomas  Mouslcy,  an  Apotliceary.  4.  In- 
visihle  lieahtics,  demonstrated  in  the  lioly  Life  and  Death  of  Mr.  Jolin  Jane- 
way,  li;":!.  5.  Tlie  Saints'  EncouraRement  to  Dillgenec  in  Christ's  Service, 
KiTS.  C.  Let'aey  to  his  Friends ;  containing  '27  famous  Instances  of  God's 
]irovldence  in  and  aliout  sea  dan^'ers  and  deliverances,  1674.  7.  Saints' 
Memorials,  1(J71.  8.  Tlie  Duties  of  Musters  and  Servants;  u  Sermon  in 
su])plement  to  .Morning  Exercises,  1G74.  9.  Man's  last  End  ;  a  I'uneral 
Sermon  on  I's.  Ixxxiv.  8,  lG7i;.  10.  The  Murderer  punished  and  pardoned  ; 
\,ith  tile  Life  and  Death  uf  T.  Savai;e. 


22  ESSAY  ON  THE  FAMILY  AND 

Plague  and  the  Great  Fire  of  London.  The  former  took  place 
in  1665;  the  latter  in  the  autumn  of  1666.  These  domestic 
incidents  were  accompanied  by  others  of  a  calamitous  nature, 
affecting  the  social  condition  of  the  people,  and  the  political 
welfare  of  the  empire.  Seldom,  mdeed,  have  the  clouds 
gathered  more  thickly  over  the  land,  or  burst  in  more  alarm- 
ing tempests.  Political  misrule,  ecclesiastical  oppression,  and 
court  profligacy,  darkened  the  whole  scene;  while  Providence 
spoke  in  accents  of  thunder  to  a  nation  that  seemed  to  be 
doomed  to  destruction. 

The  times  of  Charles  the  Second  were  replete  with  mani- 
fold evidences  of  the  great  mistake  of  the  Restoration,  Avhile 
the  Church  of  God,  though  at  first  filled  with  dismay,  soon 
found  occasion  to  display  the  sublimity  of  her  character,  in 
consequence  of  the  Act  of  Uniformity  in  1C62.  Never  was 
there  a  severer  attack  upon  conscience,  and  never  a  nobler 
victory  achieved,  without  a  battle  or  a  sword.  Persecution 
issued  her  edict,  and  Christianity  went  forth  armed  with  glory 
and  honour,  in  the  persons  of  her  two  thousand  self-denying 
heroes,  who,  like  their  renowned  predecessors,  "  rejoiced  that 
they  were  counted  worthy  to  suffer  shame  for  the  name  of 
Jesus." 

Some  time  afterwards,  the  Conventicle  Act  was  passed,  by 
which  the  Nonconformists  were  prohibited  from  attending  any 
places  of  worship  excepting  those  of  the  established  religion, 
without  incurring,  by  a  graduated  scale  of  punishment,  various 
and  monstrous  penalties.  The  execution  of  this  edict  having  been 
committed  to  the  King's  forces,  as  well  as  the  civil  authorities, 
the  prisons  soon  became  crowded  with  the  victims  of  fanaticid 
intolerance  and  military  despotism.  In  Scotland,  its  atrocious 
oppressiveness  chiefly  affected  the  Presbyterians.  "  Invigora- 
ted," says  an  able  historian,  "  by  the  Scotch  Conventicle  Act, 
Archbishop  Sharp  '  drove  very  violently,'  establishing  what 
proved  to  be  a  high  commission  court, — one  of  the  worst 
tyrannies  cast  down  by  the  civil  war, — and  persecuting  his 
former  brethren  of  the  kirk  without  pity,  and  without  calcula- 
tion of  the  personal  danger  he  was  thereby  incui'ring.  The 
aspiring  churchman,  not  satisfied  with  his  immense  and  uncon- 
stitutional ecclesiastical  powers,  attempted  to  get  himself  made 
the  head  of  the  law  in  Scotland;  and  though  he  failed  in  this, 


TIMES  OF  THE  JANEWATS  2$ 

his  creature,  the  Lord  Rothes,  was  made  Chancellor;  and 
Rothes  browbeat  the  magistrates  and  lawyers,  and  twisted  the 
law  as  Sharp  thought  fit.  The  prisons  in  Scotland  were  soon 
crammed  hke  those  of  England,  the  prisonci-s  meeting  witli 
still  worse  usage.  Sometimes  they  were  fined,  and  the  younger 
sort  whipped  about  the  streets.  Troops  were  quartered  through- 
out the  country  to  force  the  people  to  respect  the  bishops,  tiio 
liturgy,  and  the  new-imposed  Episcopalian  preachers.  These 
troops  were  commanded  by  Sir  James  Turner,  '  who  was  na- 
turally fierce,  but  he  was  mad  when  he  was  drunk,  and  that 
was  very  often.'  He  scoured  the  country,  and  received  such 
lists  as  the  new  ministers  brought  him  of  those  who  would  not 
go  to  church,  and  use  the  Book  of  Common  Prayer;  and  then, 
without  any  proof  or  legal  conviction,  he  fined  them  according 
to  tlieir  substance  or  his  own  caprice,  and  sent  soldiers  to  live 
upon  them  till  the  fines  were  paid."* 

At  this  crisis  a  Dutch  war  commenced,  in  consequence  of 
the  seizure  of  some  of  their  settlements  on  the  coast  of  Africa. 
The  commercial  jealousy  of  the  merchants  of  England,  the 
mercenary  spirit  of  the  king,  and  the  pride  of  the  people,  con- 
spired to  stimulate  this  hostility  ;  supplies  were  voted,  and 
ficets  prepared.  But  this  direful  moment  of  a  nation's  fury 
was  signalised  by  a  nation's  humiliation;  for  what  has  been 
emphatically  termed  the  Plague  of  London  broke  out,  by  which 
calamity  thousands  and  tens  of  thousands  perished.  Thus 
were  the  circumstances  analngous  to  those  of  Greece,  when, 
about  four  hundred  and  thirty  years  before  the  Christian  era, 
a  plague  raged  at  Athens,  the  most  dreadful  perhaps  recorded 
in  history,  while  the  Peloponnesians,  under  the  command  of 
Archidamus,  laid  waste  the  surrounding  tcn-itory. 

It  appears  from  authentic  documents,  that  the  plague  was 
imported  from  Holland,  the  prohibition  of  parliament  to  intro- 
duce merchandise  from  that  then  infected  country  havinf  been 
in  some  instances  disregarded.  The  evil  was  small  in  its  com- 
mencement, but  rapid  in  its  diffusion.  At  the  close  of  1664, 
two  or  three  persons  died  suddetdy  in  Westminster,  and  upon 
examination,  it  proved  to  have  been  occasioned  by  this  fearful 
malady.  Many  of  their  neighbours,  seized  with  alami,  in- 
bUmtly  removed  into  the  city;  but  ins'ead  of  escaping  from 
*  I'ict.  IliBt.  of  England,  voL  iii.  p.  091. 


24  ESSAY  ON  THIi  FAMILY  AND 

tlie  calamit}',  carried  it  with  them,  and  multiplied  its  hnrrorss 
by  spreading  it  on  every  hand.  Though  somewhat  cliecked 
for  a  season  by  measures  taken  to  prevent  intercommunication 
as  far  as  possible,  and  by  the  severities  of  a  hard  winter,  it 
re-appeared  in  the  middle  of  February  1665,  when  it  was  a 
second  time  checked;  but  in  the  ensuing  April,  it  broke  out 
with  renew'ed  power  and  malignity.  A  very  large  proportion 
of  the  houses  in  the  city  were  sluit  up,  having  this  deprecating 
inscription,  in  conspicuous  letters,  on  their  walls,  "  The  Lord 
have  mercy  upon  us !"  But  the  plague-monster  heeded  not 
these  precautions,  or  these  ominous  tablets;  on  the  contrary,  he 
continued  to  slay  his  thousands,  and  achieved  his  direful  con- 
quests by  the  pent-up  air  generating  the  contagion,  or  impart- 
ing to  it  an  unwonted  intensity  of  destructive  strength.  While 
many  perished,  others,  forcing  their  way  out  in  utter  despair, 
spread  abroad  the  virus,  and  scattered  mischief,  misery,  and 
death  wherever  they  flew.  At  the  height  of  the  disorder,  the 
carts  moved  about,  creaking  and  rumbling  through  every  part 
of  the  metropolis,  with  each  its  melancholy  tinkling  death-bell, 
while  the  grave-diggers  uttered,  in  sepulchral  tone, — "  Bring 
out  your  dead !"  Where  the  feet  of  many  generations  had 
multitudinously  and  joyouslj'  pressed  the  ground,  for  business, 
for  mirth,  or  the  thousand  purposes  of  life,  the  grass  grew  in 
the  untrodden  street;  the  clergy  forsook  their  pulpits,  and 
desolation  and  ghastly  horror  sat  enthroned  amidst  the  mean- 
ings of  living  agony,  and  the  awful  silence  of  the  piled-up 
monumental  dead.  All  men  became  naturally  anxious  to 
escape  from  this  region  of  woe;  merchants  and  owners  of 
ships  sought  a  refuge  on  board  their  respective  vessels  in  the 
river,  at  Greenwich,  Woolwich,  and  other  places,  while  others 
rushed  to  distant  parts  of  the  country,  to  find  a  secure  asylum. 
It  is  observable  that  while  the  pulpits  of  the  regular  clergy 
were  vacated,  and  their  usual  sphere  of  labours  entirely  aban 
doned,  the  pei-secuted  Nonconformists  re-entered  the  very . 
churches  from  which  they  had  been  driven,  and,  inspired  with 
the  love  of  souls,  hesitated  not  to  face  the  formidable  danger 
and  to  administer  spiritual  instruction  to  the  sick  and  dying. 
"  Knowing  the  terrors  of  the  Lord,"  they  sought  even  then 
"to  persuade  men;"  and  with  a  moral  heroism  that  brightly 
displayed  the  chai'acter  of  true  Christianity,  they  stood  in  the 


TIMES  OF  THE  JANEW.VYS.  Ij 

very  territories  of  the  pale  mouarch  with  his  spectral  terrcr.>, 
to  exhibit  the  Ci'oss  and  proclaim  the  great  salvation. 

At  this  very  moment,  incredible  as  it  may  seem,  the  Kino- 
of  Eufrland,  havinir  with  his  minions  removed  to  Oxford  from 
dread  of  the  plague,  not  only  continued  his  dissolute  course  of 
life,  but  devised,  with  the  aid  of  his  court,  clergy,  and  par- 
liament, another  scheme  of  vengeance  against  the  very  men 
who  had  been  expelled  from  their  benefices,  and  were  now 
acting  as  the  ministering  angels  of  heaven's  beneficence  to 
the  perishing  subjects  of  the  realm,  by  enacting  the  Five  Mile 
Act,  the  object  of  which  was  to  mal;c  it  penal  for  any  Non- 
confoi-mist  minister  to  teach  in  a  school,  or  come  within  five 
miles  (except  as  a  traveller)  of  any  city,  borough^  or  corporate 
town,  or  any  place  whatever  in  which  he  had  preached  or 
taught  since  the  passing  of  the  Act  of  Uniformity,  unless  he 
had  previously  taken  the  oath  of  non-residence.  Not  satisfied 
with  this,  a  bill  was  bi-ought  into  the  House  of  Commons,  for 
imposing  the  oath  of  non-resistance  upon  the  whole  nation, 
which  tlie  Oxford  parliament  would  have  passed,  but  for  the 
I'cmarkable  circumstance  of  Peregrine  Bcrtrie  being  that 
moi-ning  only  introduced  into  the  House  by  his  brother,  made 
Earl  of  Lindsay,  and  Sir  Thomas  Osborne,  then  created  Lord 
Ti'easurer  Dauby,  who  gave  their  votes  against  it:  thus,  as  it 
has  been  said,  *'  tliree  voices  had  the  merit  of  saving  their 
country  from  the  greatest  ignominy  that  could  have  befallen 
it — that  of  riveting  as  well  as  forging  its  own  chains."  la 
reference  to  this  melancholy  state  of  affairs,  Baxter  exclaims, 
"  So  little  did  the  sense  of  God's  terrible  judgments,  or  of  the 
necessities  of  many  hundred  thousand  ignorant  souls,  or  the 
groans  of  tiie  poor  people  for  the  teaching  which  they  had 
lost,  or  the  fear  of  the  great  and  final  reckoning,  afl'ect  the 
hearts  of  tlic  prelatists,  or  stop  them  in  tlieir  way." 

The  Dutch  war  was  not  only  prolonged,  at  tliis  crisis,  but 
attended  by  a  new  calamity  to  England,  the  junction  of  the 
Erench  with  their  enemies.  Fleets  were  prepared  on  either 
side,  ami  met  in  iiostile  array.  The  Duke  of  Albemarle  and 
Prince  Itupert  were  the  British  commanders,  and  the  cele- 
brated Do  lliiyter  and  Van  Troiiip  headed  tiie  antagonist  force. 
A  fiea-light  ensued  of  four  days;  one  of  the  most  memor;i!)Ic 
engagements  in  Engli.sh   history.     Two  circumstances  sulU- 


25  ESSAY  ON  THE  FAMILY  AND 

cientiy  elucidate  the  madness  of  the  individuals  in  those  na- 
tional struggles.  When,  on  the  third  morning,  the  English 
fleet  was  retreating  towards  the  Dutch  coast,  Albemarle  de- 
clared to  the  Earl  of  Ossory,  one  of  the  undaunted  devotees  of 
human  glory,  then  on  board  with  the  admiral,  that  he  was 
resolved  rather  to  blow  up  the  ship  and  perish  gloriously, 
as  he  termed  it,  than  yield  to  the  enemy.  Lord  Ossory  fully 
concurred  in  this  desperate  purpose!  Subsequently,  when  De 
Ruyter  was  worsted,  and  the  Dutch  fleet  scattered,  he  ex- 
claimed, with  burning  Indignation,  as  he  yielded,  "  My  God! 
what  a  wretch  am  I!  Among  so  many  thousand  bullets,  is 
there  not  one  to  put  an  end  to  my  miserable  life?"  Here  are 
sayings  and  doings  considered  worthy  of  celebration  by  tlie 
political  historians  of  mankind,  and  which  will  ever  be  lauded 
by  those  who  coalesce  with  the  spirit  of  the  world,  by  con- 
founding glory  with  pride,  and  greatness  with  ambition;  but 
bring  into  comparison  the  character  and  conduct  of  those  wIkj, 
%vith  a  courage  as  undaunted,  but  a  principle  more  godlike, 
rushed  from  safety  to  peril,  on  the  noble  enterprize  of  saving 
the  plague-smitten  population  of  the  metropolis,  though  de- 
nounced and  insulted  by  a  nation's  monarcli  and  a  nation's 
parliament  for  their  heretical  benevolence;  and  the  zeal  of 
the  piety  will  appear  as  superior  to  the  heroism  of  war,  as 
that  which  is  divine  and  immortal  surpasses  that  which  is 
earthly  and  vanishing  away. 

While  this  miserable  contest  continued  with  various  suc- 
cess, another  awful  visitation  of  Providence  took  place,  to  which 
Janeway  solemnly  refers  m  his  episde  to  the  reader : — "  The 
voice  of  the  Lord  was  not  heard,  the  language  of  tlie  plague 
was  not  understood;  wherefore  the  dreadful  Jehovah  spake 
louder  and  louder,  as  he  did  once  from  Mount  Sinai,  in  fire, 
flame,  and  smoke; — he  rode  m  a  chariot  of  flaming  fire,  whilst 
the  bolls  did  ring  tlieir  own  knells  as  tliey  were  tumbling;  and 
it  is  to  be  feared,  were  more  melted  at  the  anger  of  the  mighty 
God,  than  thousands  of  hard-hearted  men  and  women  were. 
The  leads  of  the  churches  wei'e  dissolved  into  showers  more 
easily  far  than  stupid  professors  that  were  wont  to  sit  under 
them.  Tliat  was  a  black  cloud  indeed  which  no  wind  could 
blow  over  till  it  fell  in  such  scalding  drops." 

The  fire  of  Loudon  broke  out  in  the  niglit,  between  the 


TIMES  OF  THE  JANEWAYS.  27 

second  and  third  of  September,  at  a  baker's  shop,  near  Lon- 
don Bridge.  The  summer  liad  been  intensely  hot,  and  the 
citv  being  chiefly  constructed  of  timber,  the  fire,  aided  by  a 
violent  wind,  spread  with  irresistible  rapidity,  till  four  hundred 
streets,  comprising  thirteen  thousand  houses,  became  one  vast 
heap  of  niin.  It  was  only  at  last  ai-rested  by  the  blowing-up 
of  houses.  "  The  fire  and  the  wnd,"  says  Clarendon,  "  con- 
tinued in  the  same  excess  all  Monday,  Tuesday,  and  Wednes- 
day, till  afternoon,  and  flung  and  scattered  brands  burning 
into  all  quarters;  the  nights  more  terrible  than  the  days,  and 
the  light  the  same, — the  light  of  the  fire  supplying  that  of  the 
sun."  He  observes,  moreover,  "  let  the  cause  be  what  it 
would,  the  efiect  was  very  tewible;  for  above  two  part?  of 
three  of  that  great  city  were  burned  to  ashes,  and  those  the 
most  rich  and  wealthy  parts  of  the  city,  where  the  greatest 
warehouses  and  the  best  shops  stood.  The  Royal  Exchange, 
with  all  the  streets  about  it,  Lombard  Street,  Cheapside, 
Paternoster  Row,  St.  Paul's  Church,  and  almost  all  the  other 
churches  in  the  city,  with  the  Old  Bailey,  Ludgate,  all  Paul's 
Churchyard,  even  to  the  Thames,  and  the  greatest  part  of 
Fleet  Street,  all  which  were  places  the  best  inhabited,  were 
all  burned,  without  one  house  remaining.  The  value  or  esti- 
mate of  what  that  devouring  fire  consumed,  over  and  above 
the  houses,  could  never  be  computed  in  any  degree."  It  is 
not  easy  to  conceive  the  sublime  aspect  of  sucli  a  confla- 
gration, although  we  may  imagine  a  circumference  of  several 
miles  blazing  with  flame  and  smothered  with  smoke,  so  dense 
and  voluminous,  as  to  render  every  object  frightful,  with  a 
lurid  glare,  and  every  moving  inhabitant  a  spectre.  The  orb 
of  day  appeared  like  a  fiery  Mars,  and  the  stars  of  night  were 
darkened.  One  of  the  great  city  buildings,  Guildhall,  is  re- 
presented as  having  exhibited  a  curious  and  magnificent  spec- 
tacle. The  oak  of  which  it  was  built  was  too  solid  to  be 
enflamed,  but  burnt  like  charcoal;  so  that  for  several  hours 
the  whole  edifice  seemed  like  an  enchanted  palace  of  gold  or 
burnished  brass. 

As  the  mind  is  naturally  more  impressed  with  particular 
Btatementa  than  general  descriptions,  it  may  be  desirable  ti> 
furnish  the  reader  with  some  particulars  of  the  damage  that 
1-n.sued. 


'Jo  ESSAY  ON  THK  FAMILV  AND 

'i  birteeu  thousand  two  Imiuli'ed  houses,  at  twelve  yesrs' 

purchase,  supposing  the  I'cnt  of  each 

L.25  sterling, 
Eighty-seven  parish  churches,  at  L.80G0, 
Six  consecrated  chapels,  at  L.'2000, 
The  Royal  Exchange, 
The  Custom  House, 
Fifty-two  Halls  of  Companies  at  L.1500 

each,        .... 
Three  City  Gates,  at  L.3000  each. 
Jail  of  Newgate, 
Four  stone  Bridges, 
Sessions  House, 
Guildhall,  with  the  Courts  and  Offices 

belonging  to  it,       . 
Blackwall  Hall, 
Bridewell, 
Poultry  Compter, 
Wood  Street  Compter,  . 

St.  Paul's  Church, 
Wares,   household   stuff",   money,   and 

moveable  goods  lost  or  spoiled. 
Hire  of  porters,  carts,  waggons,  barges, 

boats,  &c.,  for  removing  goods, 
Printed  books  and  paper  in  shops  and 

warehouses. 
Wine,   tobacco,   sugar,    &c.,  of  which 

the  town  was  at  that  time  very  full, 

L.l  0,689,000     0     0« 

If  ever  a  nation  were  addressed  by  the  Invisible  God,  it 
was  surely  at  that  period;  and  if  ever  a  nation  disregarded 
the  appeal,  it  was  then,  when  plague,  and  war,  and  confla- 
gration failed  to  turn  them  from  their  iniquities.  Notwith- 
standing the  enkindled  zeal  and  the  pious  activity  of  a  few  of 
the  consecrated  children  of  God,  irreligion  continued  its  un- 
impeded progress  among  the  people,  and  that,  too,  under  the 
very  fonas  of  sanctity;  and  profligacy  maintained  its  triumpli- 
♦  Ency.  Brit.  Art.  London. 


L3,960,000 

0 

0 

696,000 

0 

0 

12,000 

0 

0 

50,000 

0 

0 

10,000 

0 

0 

73,000 

0 

0 

9,000 

0 

0 

15,000 

0 

0 

6,000 

0 

0 

7,000 

0 

0 

40,000 

0 

0 

S,000 

0 

0 

5,000 

0 

0 

5,000 

0 

0 

3,000 

0 

0 

2,000,000 

0 

0 

2,000,000 

0 

0 

200,000 

0 

0 

150,000 

0 

0 

1,500,000 

0 

0 

TnnS  OF  THE  JANEWAYS.  29 

Riit  sway  among  the  great.  The  court  renewed,  if,  iiideeS, 
it  had  ever  suspeud&d,  its  revels;  the  king  and  parliament 
pm'sued  their  domestic  warfare,  the  multitude  hurried  agaia 
to  the  indulgence  of  their  religious  prejudices,  their  political 
subserviency,  and  their  personal  vices.  He  who  had  spoken 
from  heaven  was  not  heard;  and  in  refusing  to  speak  again, 
bis  silence  seemed  to  indicate  they  were  to  be  abandoned  to 
the  most  awful  of  destinies,  to  be  providentially  "  let  alone." 
All  were  frightened  by  the  tempest;  but  when  it  had  passed, 
few  appeared  to  be  benefited.  It  is  no  wonder,  therefore,  that 
these  should  have  been  characterized  by  our  author,  in  con- 
nection with  his  own  sufferings,  as  "  the  worst  of  times." 

In  reviewing  the  history  of  the  two  disastrous  events  wliieh 
have  been  noticed — the  plague  and  the  fire — we  are  aware  that 
many  might  be  disposed  to  contend  the  point  of  their  being 
judicial  or  providential  visitations,  and  to  maintain  that  the 
manner  of  their  origin  in  either  case  proves  them  to  have  been 
accidental.  And  this  is  their  favourite  method  of  interpreting 
occurrences  which  they  find  recorded  in  past  ages,  as  well  as 
others  with  which  their  own  experience  has  rendered  thorn 
conversant.  For  their  sakes,  therefore,  and  equally  for  the 
confirmation  of  believers,  it  may  be  well  to  devote  a  few  words 
to  the  subject. 

An  accurate  use  of  terms  is  essential  to  correct  ideas.  On 
this  account  we  would  distinguish  between  accidental  and  for- 
tuitous circumstances.  The  former  term  may  not  be,  as  Chris- 
tians often  deem  it,  objectionable,  when  we  attacli  to  the  use 
of  it  that  restricted  view  of  its  meaning  which  it  may  fairly 
claim.  Let  it  be  understood  to  designate  an  occurrence, 
simply  sudden,  unexpected,  and  unforeseen,  or  unavoidable  by 
calculation.  This,  it  will  be  seen,  has  relation  strictly  to  hu- 
man agency  or  human  anticipation.  In  this  sense,  it  does  not 
in  the  least  interfere  with  any  notion  we  may  entertain  of  a 
divine  supcrintcndcneo  and  a[>pointnu'nt.  What  may  be  ac- 
cidental to  our  ignorance,  is  perfectly  in  the  order  of  a  fixed 
providential  law  to  His  wisdom.  Biit  when  fate  or  chance  is 
involved  in  the  use  of  any  expression  or  word,  another  and 
objectionable  sentiment  is  introduced.  This  enters  into  the 
c  inception  of  an  event  as  fortuitous.  It  takes  it  out  of  the 
eystem  of  order,  an  1  puts  it  into  the  chaos  of  casualties.     It 

0 


\ 


30  ESSAY  ON  THE  FAMILY  AND 

denies  the  regularity  of  an  infinitely  extended  and  perfect  dis- 
position of  the  universe.  If,  therefore,  by  saying  that  an  oc- 
currence was  accidental,  it  be  simply  meant — as  we  tlunk  the 
term  may  properly  mean — that  it  was  beyond  the  power  of 
man  to  prevent,  or  out  of  the  reach  of  his  sagacity  to  foresee, 
no  reflection  is  cast  upon  that  great  Being  who  "  orders  all 
things  according  to  the  counsel  of  his  own  will;"  but  if,  by 
affirming  it  to  have  been  fortuitous,  it  is  intended  to  detach  it 
from  the  immediate  hand  and  direction  of  God,  from  his  pre- 
meditative  plan,  the  notion  is  plainly  false  and  atheistical. 
Under  this  impression,  we  should  say  that  the  communication 
of  the  plague  by  a  bale  of  goods  or  other  trifling  importation, 
or  the  setting  fire  to  London  by  the  ignition  of  a  little  com- 
bustible matter  in  a  baker's  shop,  by  the  flame  of  a  candle  or 
the  spark  from  an  oven,  was  in  either  instance  accidental,  but 
not  fortuitous;  thei'e  was  in  it  much  of  the  uncalculating  care- 
lessness of  man,  but  nothing,  as  it  regards  the  Supreme  Dis- 
poser, of  uncertainty,  unexj>ectedness,  and  chance. 

Our  weak  minds  are  apt  to  view  things  which  are  essen- 
tially, that  is,  providentially  the  same,  in  a  diff'erent  manner, 
according  to  their  comparative  magnitude.  It  seems  to  us  as 
if  that  which  was  small  and  insignificant  in  itself  were  less 
the  object  of  attention  to  the  universal  Ruler,  than  that  which 
is  apparently  and  imposingly  great.  The  fall  of  a  sparrow 
and  the  rise  of  an  empire  are  two  events  which,  as  to  their 
importance,  seem  to  be  in  striking  contrast;  and  while  many 
a  mind  is  ready  to  admit  the  theory  of  a  providence  in  rela- 
tion to  the  latter,  on  account  of  its  vastness,  its  complicated 
relations,  and  its  mighty  influence  upon  the  affairs  of  man- 
kind, the  sense  of  littleness  in  the  former  instance  induces 
the  presumption  that  it  must  of  necessity  be  overlooked  as 
nothing  in  the  government  of  Omniscience.  But  this  is  neither 
a  scriptural  nor  a  i-ational  conclusion. 

Admitting  that  the  world  is  not  abandoned  by  its  Creator, 
it  is  as  conceivable  that  he  should  exercise  the  most  minute 
and  detailed  inspection  as  the  most  general.  We  are  indeed 
soon  perplexed  by  multiplicity,  and  confused  by  num-ber;  the 
power  of  combination  is  in  us  extremely  imperfect,  and  hence 
we  acquire  knowledge  by  very  slow  degrees;  it  is  only  step 
by  step  that  we  ascend,  and  owing  to  the  obstacles  that  occur, 


TIMES  OF  THE  JANEWAIS.  31 

the  misconceptions  to  which  we  are  ever  liable,  the  preju- 
dices we  have  to  surmount,  the  intricacies  of  error  we  have 
to  disentangle,  and  the  brevity  of  human  life,  it  is  not  possible 
even  for  the  greatest  genius  to  attain  to  any  considerable  ele- 
vation, before  the  shadows  of  the  last  evening  overtake  him. 
But  since  everything  is  fully  known,  and  known  at  once,  by 
the  Divine  mind,  it  cannot  be  more  difficult,  consequently  is 
not  less  probable,  that  all  the  separate  points  in  universal 
nature  should  be  carefully  observed,  all  the  movements  and 
changes  that  spring  from  material  combinations,  and  all  the 
proceedings  of  intelligent  beings  should  be  regulated,  than 
that  any  one  point  is  seen,  any  one  movement  ordered,  any 
one  proceeding  directed.  It  is  no  greater  exertion  of  mind  to 
Omniscience  to  superintend  each  subdivision,  of  existence 
than  to  direct  the  whole ;  nor  can  any  confusion  arise  from 
such  an  observance  to  perjjlex  an  Infinite  Intelligence. 

Unquestionably  too,  an  equal  necessity  is  apparent  in  either 
case.  General  harmony  must  result  from  particular  order : 
the  machine  cannot  produce  the  expected  result,  unless  the 
intermediate  movements  are  correct ;  the  chorus  will  not  be 
complete  if  the  separate  parts  be  ill  adjusted,  or  any  one  be 
entirely  omitted.  Supposing  a  general  pi-ovidence  to  super- 
intend the  universe  at  large  in  such  a  manner  as  to  effect  the 
happiest  final  issue,  such  a  termination  can  only  be  secured 
by  "making  all  things  work  together"  for  the  ultimate 
"good."  Disarrangement  in  the  least  thing  must  be  pre- 
vented, or  tlie  mighty  thread  of  events  would  soon  become 
entangled,  and  disastrous  consequences  ensue  ;  but  such  mis- 
cliief  can  only  be  avoided  by  the  unsleeping  vigilance  of  an 
all-seeing  eye,  watching  the  minutest  circumstance,  and  the 
pei-petual  control  of  an  omnipotent  arm,  regulating  the  most 
insij^nificant  event.  Wd  are  therefore  compelled  to  the  con- 
clusion that  eitlier  God  is  in  all  things,  or  tlicre  is  no  God. 

It  may  be  said  that  this  or  that  evil  results  immediately 
from  the  folly,  incautlon,  or  passion  of  an  individual,  as  we 
see  in  tracing  the  origin  of  the  i)lague  and  conflagration  in 
1666.  It  may  be  said — and  analogous  qucstif)nings  are  fre- 
•luontly  indulged — if  some  careless  man  in  Holland,  evading 
law  and  seeking  to  gratify  his  mercenary  s[)irit,  had  not  con- 
trived to  transmit  infected  gooJs  to  London,  the  plague  would 


32  ESSAY  ON  THE  FAMILY  AND 

not  have  existed  ;  if  something  iiiflammatoi-y  had  not  canght 
in  the  baker's  premises,  perhaps  by  a  puff  of  air  upon  a  spark 
or  an  incipient  flame,  tlie  great  fire  would  not  have  happened: 
be  it  so  ;  admit  tliese  suppositions,  and  the  consequences  they 
imply ;  we  maintain  there  is  nothing  in  them  fairly  to  impugn 
the  doctrine  of  providential  superintendence,  which  is  the 
doctrine  of  divine  foresight  and  moral  government. 

The  Supreme  Intelligence  must  necessarily  know  the  future 
actions  of  men,  the  train  of  causes- which  lead  to  them,  and 
the  manner- in  which  their  passions,  with  their  seemingly  con- • 
tingent  effects,  will,  under  all  imaginable  circumstances,  ope- 
rate. That  which  to  the  view  of  a  finite  mind'is  futm-e,  is  to 
the  infinite  one  perfectly  and  fully  present ;  since  past,  pre- 
sent, and  future,  are  terms  expressive  simply  of  our  ignorance 
or  imperfection  of  knowledge :  and  this  supposition  does  by  no 
means  interfere  with  the  freedom  of  human  action ;  for  tlie 
nature  of  an  action  as  morally  good  or  bad,  or  only  neutr  1, 
can  suffer  no  alteration  through  being  foreknown. 

There  is  besides  no  difficulty  in  the  supposition,  that  men 
may  betplaced  in  the  world  successively  in  such  situations  in 
point  of  time,  connexions,  and  other  circumstances,  that  their 
whole  conduct  may  coincide  with  the  minutest  arrangements 
of  that  foresight  which  is  attributable  to  the  Deity,  and  that 
order  which  'he  has  established.  It  is  i-easonable  to  imagine 
this  without  supposing  any  infringement  of  human  liberty, 
oecause  the  very  carelessness  of  human  inconsideration,  and 
the  very  excesses  of  the  passions  may  be  made  to  subserve 
the  purposes  of  God,  as  well  as  the  diversified  capacities,  rank, 
possessions,  and  influence  of  individuals ;.  so  that  there  may 
be  good  instead  of  evil,  even  in  what  we  deem  simply  evil,  by 
the  counter-workings  of  unthought-of  agencies,  still  specially 
designed, — as  the  very,  plague  of  London  itself  became  the 
means  of  calling  into  operation  a  ministerial  instrumentality, 
not  otherwise  likely,  or  perhaps  possible,  to  have  been  em- 
ployed, which,  in  the  conversion  of  many  souls,  produced 
results  the  most  glorious,  and  having  their  far-reaching 
influences  beyond  all  calculation  into  eternity.  Thus,  as  the 
contrary  movements  of  a  machine,  though  confusing  to  the 
eye  of  an  unskilled  spectator,  are  prepared  for  by  the  con- 
triver to  promote  the  ultimate  effect    so  each  material  change ; 


TIMES  OF  THE  JANEWAYS.  33 

or,  if  you  will,  accidental  occurrence,  every  action,  with  all  its 
tendencies  and  consequences,  every  passion,  with  all  its  irre- 
gularities, constitute  together  the  several  parts  of  a  complex 
but  harmonious  system.  It  may  be  assumed,  therefore,  as 
essential  to  the  perfection  of  the  great  economy  of  the  universe, 
that,  while  every  person,  in  every  age,  is  fulfilling,  or  aiming  to 
fulfil,  his  own  wishes,  the  mind  that  rules  over  all  is  limiting 
to  its  proper  sphere  the  exertions  of  the  individual  by  invisi- 
ble agencies,  without  interfering  with  his  volitions  ;  and  every 
particular  aim  and  effort  is  so  ordered,  as  to  render  its  occur- 
rence an  indispensable  link  in  the  chain  of  events. 

The  suggestions  of  reason  are  substantiated  by  the  declara- 
tions of  Scripture.  The  whole  volume  is,  in  fact,  a  history  o:' 
providence,  unfolding  its  evidences  and  charactei-istics  in  the 
phenomena  of  nature  and  the  afl'airs  of  the  church — in  the 
walking  pestilence,  the  exterminating  war,  the  prevailing 
prayer,  the  progression  of  things  in  revolving  ages.  The 
doctrine  of  providence — a  providence  at  once  powerful,  bound- 
less, and  gracious — has  been  written  in  the  arrested  sun  of 
Gibeon  and  the  awe-stricken  moon  of  the  valley  of  Ajalon,  in 
the  bright  stars  that  fought  against  Sisera,  in  the  commis- 
sioned stone  that  flew  from  the  sling  of  David  to  the  head 
of  the  giant  of  Pliilistia,  in  the  edicts  that  dismissed  Vashti 
and  called  Esther  to  the  court  of  Ahasuerus,  in  multiplied 
and  ever-multiplying  events,  great  and  small,  and  espe- 
cially and  above  all,  in  the  birth,  hfe,  death,  and  triumphs  of 
Him  in  whom  was  revealed  the  great  mystery  of  ages  and  the 
mercy  of  Heaven.  This  providence  is  represented  in  the 
dream  of  Jacob,  in  the  wheels  of  Ezekiel,  in  the  language 
alike  of  the  Old  Testament  and  the  New  ;  and,  with  its  atten- 
dant constellations  of  grace  and  promise,  is  the  pole-star  of 
the  believer  across  the  deeps  of  life,  till  he  obtain  "an  abundant 
entrance  into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus  Christ." 


HEAVEX  UPON  EARTH 


OR, 


JESUS  THE  BEST  FRIEND  OF  MAN. 


HEAVEN  UPON  EARTH; 

OB, 

JESUS  THE  BEST  FKIEND  OF  MAN. 


"Acquaint  now  tliyself  with  liim,  and  T3e  at  peace;  thereby  good  shall  come 
unto  thee."— Job  xxii.  21. 

They  wlio  have  improved  their  experience  of  things  by 
wisdom,  and  gathered  up  the  value  of  man's  life,  by  compai-- 
ing  his  desire  with  his  enjoyments,  his  troubles  and  sorrows 
with  his  content  and  joy,  have  concluded  the  Avorth  of  the 
life  of  man  to  be  beiownothing;  they  liave  drawn  a  black  line 
upon  the  whole,  and  shut  up  all  in  darkness.  Thus  Jacob 
of  old,  in  the  account  which  he  gives  of  his  life  to  Pharaoh, 
Gen.  xlvii.  9;  Job  v.  7;  and  also  Solomon,  who  had  an  ex- 
traordinary measure  of  wisdom  by  divine  di.'^pensation,  who 
had  a  large  spirit  like  the  sand  of  the  sea-shore,  he  gave  him- 
self groat  liberty  in  trying  what  that  .good  under  the  sun 
for  the  sons  of  men  was,  Eccl.  ii.  1.  When  he  had  taken 
a  taste  of  all  the  world's  contents,  yet  he  finds  a  bitterness 
mixed  in  all  delights,  which  abideth  no  longer  than  the 
pleasure, vcr.  1],  17.  And  whosoever  shall  enter  into  himself, 
and  feel  the  workings  of  his  own  mind,  shall  be  able  to  read 
over  the  transcript  of  the  same  in  his  own  conscience.  Who 
is  he  among  the  sons  of  men,  tliat  in  his  natural  life  liath 
attained  to  a  state  wherein  he  was  alilc  to  say.  Hero  I  will 
stay,  it  is  now  well  with  me,  I  desire  no  addition  to  my  pre- 
sent condition?  If  there  be  any  sudi,  I  dare  inulortakc  to 
jirovc  liim  unacquainted  with  himself.  Where  now  shall  I 
fasten  the  blame  of  tiiis  universal  evil?  Shall  we  fall  out 
with  our  life,  as  a  tiling  not  worth  the  having  ?     Shall  wo 


38  HEAVEN  UPON  earth;   OR, 

shrink  into  our  former  nothing,  and  cast  up  our  being  and 
iife  into  the  hands  of  God,  as  that  out  of  which  we  gathered 
notliing  but  bitterness  and  disquiet  ?  Far  be  tliis  from  us ; 
this  were  to  justify  that  evil  and  wicked  servant,  who  said 
of  God,  that  "he  knew  he  was  a  hard  Master,  reaping  where 
he  had  not  so■^^Tl,  and  gathering  Avhere  he  had  not  strawed." 
This  would  be  to  accuse  God  of  having  made  us  to  an  un- 
avoidable necessity  of  misery.  How  then  comes  it  to  pass, 
that  we  are  all  held  fast  in  this  common  calamity  ?  It  is 
from  thyself,  0  man,  it  is  from  thyself;  this  evil  is  because 
of  our  falling  from  God.  It  is  a  righteous  thing  with  God, 
that  when  man  departed  from  him,  he  should  reap  the  fruit 
of  his  own  doings ;  and  indeed  it  is  impossible  for  a  creature 
of  our  composure  and  constitution,  but  to  feel  itself  dissatis- 
fied with  allworldlymaterial  employments, and  tofind trouble 
and  disquiet  in  itself,  while  it  is  deprived  of  its  true  good. 
If  we  would  have  a  true  account  of  our  disquiet  and  dissatia- 
fe,ction,this  is  it.  God  made  man,  of  all  the  works  of  his  hands, 
to  be  the  nearest  to  himself,  and  hath  fitted  his  principles 
for  a  higher  life  than  that  which  hath  the  things  of  this 
world  for  its  object;  but  man  hath  made  liimself  like  the 
beasts  that  perish.  We  have  given  our  souls  into  captivity 
to  our  bodies,  or  rather,  we  are  fallen  from  our  union  with 
God,  and  are  gathered  up  into  ourselves,  and  become  deprived 
of  a  sufficiency  in  separation  from  God;  then  it  must  needs 
be,  that  we,  being  gone  down  into  a  lower  state  than  that 
which  we  were  made  to,  should  find  nothing  but  dissatisfac- 
tion and  emptiness :  here  we  are  by  nature,  and  liitherto  we 
have  brought  ourselves  by  forsaking  God. 

^Now  the  great  inquiry  will  be,  what  remedy  there  is  for 
this  our  woful  condition ;  is  there  any  Avay  whereby  we 
may  be  delivered  from  this  misery  1  If  there  be,  what  way 
is  it  ?  These  words  wliich  I  have  chosen  to  speak  to,  do 
contain  the  answer  to  tliis  inquiry. 

"Acquaint  now  thyself  with  him,  and  be  at  peace;  thereby 
good  shall  come  unto  thee."  This  is  the  counsel  of  one  of 
Job's  three  friends  to  him  in  the  time  of  his  gi-eat  affliction. 
You  have  heard  of  the  affliction  of  Job,  and  how  his  three 
friends  came  to  relieve  liim  with  their  counsel;  but  the 


JESUS  THE  BEST  FRIEND  OP  MAN.  39 

devil,  who  had  a  commission  from  God  to  try  his  utmost 
with  Job,  yet  sparing  his  life,  made  use  of  his  friends,  who 
are  to  he  a  comfort  in  the  hour  of  adversity,  to  be  a  great 
means  of  his  disquiet,  so  that  he  cries  out  of  them,  "  Mise- 
rable comforters  are  ye  all,"  ch.  xvi.  2.  And  the  great  way 
of  their  troubling  him  was,  by  misapplying,  by  making  false 
application  of  true  principles.  In  their  discourses  there  are 
many  excellent  truths ;  yet,  by  their  hard  construing,  and 
ungrounded  condemning  of  him,  they  by  God  are  reproved, 
as  not  having  spoken  the  thing  that  was  right,  ch.  xlii.  7 ;  yet 
in  many  tilings  their  counsel  was  suitable  and  seasonable ; 
of  which  sort  the  words  in  the  text  may  be  accounted.  In 
tills  chapter  Eliphaz  had  been  inquiring  into  the  cause  of 
Job's  gi-eat  affliction ;  and  holding  this  for  an  undeniable 
principle,  that  the  righteous  God,  being  the  gi-eat  disposer  of 
affliction,  did  bring  this  evil  upon  him  because  of  his  sin,  he 
measured  the  greatness  of  his  sins  by  the  gi'eatness  of  afflic- 
tions; he  made  account,  because  God's  hand  was  gone  forth 
in  an  extraordinary  manner  against  Job,  therefore  there  was 
some  extraordinary  guilt  upon  him:  "And  thou  sayest, 
How  doth  God  judge  through  the  dark  clouds?"  ver.  5, 1.3. 
Thus  we  have  this  apprehension  of  Job,  as  one  under  gi-eat 
affliction  because  of -his  great  sins;  and  the  text  is  Eliphaz's 
counsel  to  Job  under  this  character;  and  so  is  suitable 
advice  to  those  that  are  under  sickness  or  great  afflictions, 
and  that  are  under  the  guilt  of  great  sin. 

"Acquaint  thyself  with  him,  and  be  at  peace ;  thereby  good 
shall  come  unto  thee."  The  words  are  a  doctrine  for  the  soul 
under  a  sense  of  its  lost  condition,  with  a  promise  very 
comfortable  upon  the  embracing  thereof 

The  doctrine  is,  "Acquaint  thyself  with  him,  and  be  at 
peace." 

The  promise,  "Thereby  good  shall  come  unto  thee." 

These  words,  "  Be  at  peace,"  may  be  referred  either  to  the 
former,  as  an  addition  to  the  doctrine,  "  Be  at  peace;"  that 
is,  keep  yourselves  in  a  quiet  submission  to  the  hand  of 
God ;  or  to  the  latter ;  and  so, "  Be  at  peace,"  is  as  much  as, 
"  Peace  shall  be  to  thee." 

In  the  doctrine  we  are  to  consider  the  act  and  object. 


40  HEAVEN  UPON  EARTH  ;   OR, 

The  act,  Acquaint. 
The  object  is  God. 

DOCTRINE. 

So  that  the  doctrine  is,  to  enter  into  acquaintance  with 
God.  This  proposition  stands  forth  to  the  view  of  every  eye, 
and  it  is  the  duty  of  man  to  be  acquainted  v/ith  God. 

Now  the  first  thing  that  is  before  us  to  inquire  after,  is, 
what  this  acquaintance  wth  God  is. 

Secondly,  To  evidence  and  clear  it  to  be  the  duty  of  man 
to  acquaint  himself  with  God.  Acquaintance  with  God 
implies  several  things. 

1.  It  signifies  a  full  and  determinate  knowledge  of  this 
truth,  that  there  is  a  God,  and  so  to  know  him,  as  to  his 
natm-e,  distinct  from  all  other  beings. 

There  is  a  three-fold  knowledge  of  God. 

1.  A  rational. 

2.  A  natural. 

3.  A  supernatural. 

First,  There  is  a  rational  knowledge  of  God,  which  i.-^ 
a  clear  discovery  of  an  almighty,  all-sufficient  Cause  of  all 
things,  which  is  attained  by  a  reasonable  discussing  power 
of  the  soul,  which  argueth  from  things  that  are  visible  and 
sensible  to  an  invisible  and  self-principled  Cause  of  all  things. 
Man  found  himself  brought  into  the  world  furnished  vvltli 
an  innumerable  variety  of  creatm-es,  and  none  of  these 
having  power  to  make  itself;  we  see  likewise  such  an  accu- 
rate order  in  every  particular  creature,  and  in  all  the  crea- 
tures one  with  another,  that  we  cannot  but  see  clearly  that 
there  is  a  supreme  almighty  Cause  of  all  things,  who  hath 
by  his  power  brought  forth  all  things  into  being ;  who  is 
likewise  the  most  wise  Agent,  who,  by  his  unsearchaljlc 
wisdom,  hath  curiously  framed  every  creatiu-e,  and  by  his 
wonderful  counsel  hath  set  them  in  such  an  order,  that  they 
all  serve  one  another,  till  at  length  they  all  meet  in  man,  as 
in  the  common  centre. 

Secondly,  There  is  a  natural  knowledge  of  God,  which 
is  the  inward  touch  and  mental  sensation  of  a  supreme 
righteous  Judge,  to  whose  trial  we  feel  ourselves  under  an 


JESUS  THE  BEST  FRIEND  OF  MAN.  41 

imavoidable  bond,  in  doing  good  and  evil.  This  is  that 
which  is  commonly  called  conscience ;  this  a  man  finds  in 
himself,  if  at  any  time  he  have  committed  any  seci'et  sin 
whatsoever,  which  none  in  the  world  knows  but  himself,  he 
feels  it  to  be  a  pressure  upon  his  spu'it,  as  being  under  the 
examination  of  a  power  superior  to  himself.  Now  tliis  is 
nothing  else  but  a  secret  impression  that  God  hath  made  oi 
himself  upon  the  minds  of  men,  by  which  man  is  bound  to 
stand  before  the  tribunal  of  God.  These  two  ways  of 
knowing  God  were  very  clear  to  man  in  his  perfect  state,  but 
since  the  fall  of  man  they  are  much  weakened  and  decayed. 
But, 

Thirdly,  There  is  a  supernatural  way  whereby  we  come 
to  know  God,  which  hath  repaired  our  loss  by  Adam's  sin, 
iiiid  that  is  Ijy  God's  extraordinary  revelation  of  liimself  in 
]iis  holy  Scriptures:  by  these  we  may  come  to  have  a  more 
clear,  distinct  knowledge  of  God,  both  that  he  is,  and  what 
he  is.  To  these  three  ways  of  letting  the  knowledge  of  God 
into  the  soul,  three  mental  acts  of  the  soul  do  answer. 

First,  A  rational  discourse,  by  which  we  find  out  God  by 
the  creatures. 

Secondly,  An  inward  sensation,  which  feels  God  as  just  in 
good  and  evil. 

The  third  mental  act  is  faith,  which  for  its  foundation  hatli 
the  word  of  God. 

There  is  a  fourth  way  of  knowing  God,  which  is  by  experi- 
ment ;  which  is  when  God  manifests  himself  to  his  peculiar 
ones,  and  lets  out  the  knowledge  of  himself  to  thcu'  souls ; 
as  wlien  the  sun  breaks  forth  with  a  bright  shining  in  a 
cloudy  day :  but  this  belongcth  rather  to  another  head. 

Thus  you  see  tlie  first  thing  employed  in  tliis  acquaintance 
with  God,  which  is  the  lowest. 

Yet  how  many  are  there  tliat  have  little  acquaintance 
with  God  in  tliese  signs!  May  we  not  come  to  many  who 
profess  they  know  God,  ami  yet  among  all  theu"  thoughts 
they  have  had  few  or  none  to  satisfy  themselves  concerning 
]>im  ?  IIow  gross  arc  tlie  apprelicnsions  of  some  concerning 
God !  Some  men  resist  and  stifle  that  natural  knowledge 
tliat  they  have  of  God,  such  as  those,  Rom.  i.  28 ;  they  did 


42  HEAVEN  UPON  EARTH  ;   OR, 

not  like  to  retain  God  in  their  knowledge,  and  God  gave  them 
over  to  a  reprobate  mind,  or  a  mind  void  of  judgment,  as  the 
word  signifies.  Others  have  lived  all  then*  days  upon  the 
bounty  and  goodness  of  God,  and  yet  have  not  been  led  by 
the  streams  to  the  fountain  from  which  all  hath  flowed. 
Others  can  busy  themselves  all  their  time  in  other  things, 
and  little  inquire  into  the  word  of  God,  by  which  they  may 
be  led  to  the  knowledge  of  him.  But  woe  to  those  on  whom 
the  fury  of  the  Lord  shall  be  poured  out,  because  they  know 
not  God,  Jer.  x.  25. 

2.  Acquaintance  with  God  implies  frequent  access  unto 
God.  We  do  not  usually  reckon  ourselves  acquainted  with 
any  person,  by  a  bare  knowledge  that  such  a  person  there 
is,  and  that  we  are  able  to  give  some  general  description  of 
him ;  but  when  we  say  we  are  acquainted  with  any,  it  is 
understood  that  we  have  been  in  such  a  one's  compan^r,  we 
have  come  to  him,  and  been  with  him :  such  is  our  acquain- 
tance to  be  with  God. 

Under  this  head  I  shall  speak. 

First,  Of  that  separation  that  is  of  the  soul  from  &tx/. 

Secondly,  Of  the  return  of  the  soul  to  God. 

Thirdly,  Of  the  abiding  of  the  soul  with  God. 

First,  Of  the  separation  and  distance  of  the  soul  from  God. 
That  corrupted  estate  in  wliich  eveiy  man  conies  into  the 
world,  is  a  state  of  separation  from  God.  This  distance  is 
not  to  be  understood  as  a  physical  natural  distance,  for  so 
God  is  near  to  every  one  of  us  by  his  omnipresence,  and  by 
his  infinite  power,  sustaining  us  in  our  being  and  actions. 
"  Though  he  be  not  far  fi-om  every  one  of  us :  for  in  him  we 
live,  and  move,  and  have  om-  being,"  Acts  xvii.  27,  28.  But 
this  is  to  be  understood. 

First,  Of  a  moral  separation  from  God.  There  is  a  great 
strangeness  between  our  souls  and  God :  we  reckon  ourselves 
to  have  little  to  do  with  him,  and  to  be  very  remotely 
concerned  in  him,  we  reckon  that  God  takes  very  little  regard 
of  us,  we  look  upon  God  as  far  fi-om  us,  and  we  think  God 
looks  upon  us  as  at  a  gi'eat  distance;  we  love  not  God,  and 
think  that  God  loves  not  us. 

Secondly,  This  separation  may  be  understood  of  a  judicia^ 


JESUS  THE  BEST  FRIEND  OF  MAN.  43 

distance,  cat  which  God  hath  set  sinful  man  from  himself. 
Man  is  kept  out  from  God,  as  being  unfit  to  approach  to 
him  in  his  sinfulness  and  impurities,  and  that  is  cither  in 
this  life,  in  which  condition  every  one  is,  till  he  be  made 
nigh  by  Christ,  and  set  before  the  Father  without  sin  in  him  ; 
till  they  are  born  again  of  the  Spirit,  and  justified  and 
sanctified  by  Christ :  "  Ye  that  sometimes  were  afar  off, 
were  made  near  bj^  the  blood  of  Christ,"  Eph.  ii.  13.  Here  this 
judicial  separation  is  the  execution  of  that  terrible  sentence, 
"  Depart  from  me,  ye  cursed,  into  everlasting  fire,  jn-epared 
for  the  devil  and  his  angels,"  Matt.  xxv.  41.  Thus  ye  see  the 
distance  at  which  man  is  from  God,  wliich  is  not  pliysical, 
but  either  moral  or  judicial. 

Secondly,  When  we  are  thus  separated  from  God,  if  we 
will  be  acquainted  with  him,  there  is  required  a  returning 
to   God.     Acquaintance   doth   necessarily  imply  a   union. 
Now  where  there  was  a  former  separation  and  distance,  there 
is  required  a  motion  to  compliance,  and  a  return  either  in 
both  parties,  or  in  one  at  least :  so  that  before  ever  we  can 
be  acquainted  with  God,  there  must  be  a  forsaking  our  for- 
mer distance,  the  separation  must  be  removed.     Now  God 
hath  done  what  could  be  conceived,  and  beyond  what  could 
be  expected,  towards  the  reducing  of  us  to  a  union  with 
himself;  whereas,  he  might  justly  have  thrust  us  away  from 
liim  for  ever,  and  never  have  given  us  liberty  to  come  near 
liim  more,  as  being  so  filtby  by  sin,  that  his  lioliness  cannot 
endure  us,  yet  he  hath  freely  set  open  a  door  of  hope  for  our 
return.    He  did  not  come  thus  nigh  to  angels  when  they  fell, 
but  they  were  turned  away  from  him,  and  are  bound  in 
chains  of  darkness  to  the  judgment  of  the  great  day;  it  is 
impossible  for  them  to  return  any  more.     And  so  it  would 
have  been  for  us,  had  not  God  made  it  possible  by  an  act  of 
free  love;  and  he  liath  likewise  revealed  his  willingness  to 
receive  us  if  w^e  return,  yea,  his  earnest  desire:  "  Tui"n  ye, 
why  will  ye  die?"     Yea,  his  rejoicing  in  our  return,  as  a 
father  rejoiccth  to  receive  a  prodigal  son  that  hath  departed 
from  him.    But  that  God  should  go  farther,  to  close  witli  us 
while  we  retain  our  impuiilies  and  remain  at  a  distance 
fi'om  liim,  it  is  impossible,  because  of  the  unchangcableness 


44  HEAVEN  UPON  EARTH-   OR, 

and  simplicity  of  his  nature,  and  because  of  the  purity  and 
exactness  of  his  holiness ;  it  must  therefore  necessarily  fol- 
low that  a  yielding  and  return  must  be  on  our  parts,  or  else 
there  is  no  possibility  of  compliance  between  God  and  us, 
after  that  we  have  forsaken  him  by  sin.  And  this  is  most 
righteous  and  equal,  for  man  did  forsake  God,  God  did  not 
forsake  man ;  man  made  the  difference,  man  ran  away  from 
God.  God  follows  man  as  far  as  his  holiness  and  unchange- 
able nature  will  permit  him ;  he  calls  to  us  to  return,  he  is 
ready  to  meet  and  embrace  us  in  the  arms  of  his  love,  and 
to  receive  us  into  acquaintance  with  himself,  as  the  father 
in  the  parable  met  his  prodigal  son,  Luke  xv.  20,  "  He  saw 
him  afar  off,  and  had  compassion  on  him,  and  ran,  and  fell  on 
his  neck,  and  kissed  him."  Herein  have  we  shadowed  out  to 
Tis  the  great  readiness  of  God  to  receive  returning  sinful  man  •, 
but  as  the  prodigal  son  must  return  to  his  father,  so  man 
must  return  to  God.  Now  it  is  sin  that  separates  between 
us  and  God,  and  keeps  good  things  from  us :  "  Your  iniquities 
have  separated  between  you  and  your  God,  and  your  sins 
have  hid  his  face  from  you,"  Isa.  lix.  2.  Therefore,  while 
we  cleave  to  om*  sins,  we  are  separated  from  God ;  till  we 
are  separated  from  our  sins,  we  cannot  be  united  to  God. 
Thus  ye  see  our  separation  from  God,  and  our  necessity  of 
returning  to  God,  before  there  can  be  any  acquaintance 
with  him. 

Thirdly,  To  our  acquaintance  with  God  is  required  an 
abiding  with  God.  We  reckon  not  ourselves  acquainted 
with  any  person  upon  the  first  meeting,  or  when  there  hath 
passed  but  a  word  or  two  between  us,  but  it  is  supposed  to 
acquaintance,  that  we  have  made  a  considerable  stay  with 
him,  and  have  had  frequent  access  to  him.  Thus  it  is 
between  God  and  us ;  we  must  not  only  come  to  Mm  but 
abide  with  him,  or  else  we  shall  never  be  acquainted  with 
him :  "  If  ye  continue  in  my  word,  then  are  ye  my  disciples," 
John  viii.  31.  So  I  say,  if  you  retm-n  to  God,  and  continue 
with  God,  then  shall  ye  be  acquainted  with  him  indeed. 
Acquaintance  signifies  not  a  bare  act,  but  a  state  or  habit. 
Now  this  is  the  difference  between  an  act  and  a  state ;  that 
an  act  is  passing  and  is  gone,  but  a  state  signifies  an  abiding 


JESUS  THE  BEST  FRIEND  OV  MAX.  45 

and  continuance.  There  may  he  a  drawing  nigli  to  God, 
without  abiding  and  continuing  with  God,  upon  some  deep 
conviction,  or  strange  providence,  or  eminent  danger ;  as  it  is 
said,  "  In  tlieir  affliction  they  \nll  seek  me  early,"  yet  they 
may  soon  forget  and  forsake  God.  Tliis  is  but  a  seeming  and 
partial  approaching  to  God,  a  drawing  nigh  in  appearance, 
when  the  heart  is  far  from  God ;  but  that  approaching  to  God 
which  makes  acquaintance  with  God,  is  abiding  with  him. 
Those  that  are  acquainted  with  a  spiritual  hfe  know  these 
things  what  they  are,  and  that  they  are  the  greatest  realities 
in  the  world ;  they  know  that  sometimes  there  is  a  gi'eater 
nearness  of  their  souls  to  God  ;  they  are  sensible  of  the  ap- 
proaches of  their  heart  to  God,  and  of  the  withdrawing 
of  their  souls  from  God ;  they  know  what  it  is  for  the  soul 
to  feel  the  approaches  of  God,  and  his  smiles  fill  their  souls 
with  un.s])eakable  comfort ;  and  to  feel  God  withdrawing 
from  the  soul,  this  clouds  their  joy  and  makes  them  go 
mourning.  They  can  tell  you  at  such  a  time  they  were 
l)rought  unto  his  banqueting  house,  and  his  banner  over 
them  was  love.  They  can  tell  you  at  such  a  time  Christ 
came  into  his  garden  to  eat  his  pleasant  fruits;  at  such  a 
time  they  heard  the  voice  of  their  beloved,  saying,  "  Open  to 
me,  my  sister,  my  spouse,  my  love,  my  dove,  my  undefiled." 
And  when  the  soul  hath  neglected  this  knock  of  Christ  to 
open  to  him,  that  then  he  hath  Avithdrawn ;  "  I  opened  to 
my  beloved,  but  my  beloved  had  withdrawn  himself,  and 
was  gone."  These  things  are  the  experiences  of  a  precious 
child  of  God,  which  I  fear  are  little  felt  and  little  known 
amongst  us;  but  where  these  things  are  not  there  is  no 
acquaintance  with  God.     For, 

First,  They  do  know  him. 

Secondly,  They  draw  nigh  to  him,  thej'  have  near  access 
to  him. 

Thirdly,  They  have  intunate  converse  with  him.  This  is 
another  tiling  required  to  acquaintance.  We  are  not  said  to 
he  acquainted  with  any  person,  unless  we  have  had  intimate 
convei-se  with  him.  We  may  be  next  neighbours,  and  yet 
have  no  accjuaintance,  unless  our  conversation  hath  l)eeu 
mutual.      So  it  is  between  God  and  us ;   there  may  be  a 


46  HEAVEN  UPON  EAETH  ;    OB, 

nigliness  between  the  soul  and  God,  and  yet  no  acquaintance 
between  the  soul  and  God.  We  are  nigh  to  God  in  our  de- 
pendence upon  him,  we  are  near  to  God  by  his  immediate 
providence  and  sustentation  of  us,  and  by  his  omnipotence. 
There  is  a  nearness  to  God  by  way  of  dedication.  As  God 
set  apart  the  children  of  Israel  to  be  a  people  near  unto 
himself,  so  the  visible  church  of  God  is  nearer  to  hun 
than  those  that  are  not  of  the  church.  There  is  a  near- 
ness of  dedication  among  us  by  baptism.  But  all  this  may 
be  without  acquaintance.  There  is,  therefore,  required  to 
our  acquaintance  with  God,  an  intimate  converse  with  God. 
We  have  great  converse  with  those  who  are  of  tlie  family 
or  society  with  us :  now  such  is  our  acquaintance  with  God, 
as  those  wlio  are  of  his  family.  God  is  called  the  Father  of 
the  families  of  all  the  earth ;  and  the  visible  church  is  reck- 
oned as  God's  family :  but  in  a  great  family  there  may  be 
little  acquaintance  with  those  persons  which  be  of  remote 
employments ;  but  to  acquaintance  with  God  there  must  be 
such  a  relation  as  implies  familiar  converse.  This  intimacy 
that  the  people  of  God  have  to  him  is  expressed  by  the 
nearest  relations  in  Scripture:  as,  Abraham  is  called  the 
friend  of  God :  Jehoshaphat  prays  unto  God,  and  saith,  "  Art 
not  thou  our  God,  who  didst  drive  out  the  inhabitants  of 
tills  land  before  thy  people  Israel,  and  gavest  it  to  the  seed  of 
Abraham  thy  friend  for  everl"  2  Chron.  xx.  7.  "And  the 
Lord  spake  unto  Moses  face  to  face,  as  a  man  speaketh  to 
his  friend,"  Exod.  xxxiii.  11.  "  Henceforth  I  call  you  not 
servants;  for  the  servant  knoweth  not  what  his  Lord 
doeth  :  but  I  have  called  you  friends ;  for  all  things  that  I 
have  heard  of  my  Father  I  have  made  known  unto  you," 
John  XV.  15.  Now  hy  friendis  commonly  understood  a  state 
of  converse  and  society  one  with  another.  And  this  inti- 
macy is  expressed  likewise  by  the  relation  of  husband  and 
wife  :  "  For  thy  Maker  is  thy  husband,"  Isa.  liv.  5.  "  Then 
shall  she  say,  I  will  go  and  return  to  my  first  husband ;  for 
then  was  it  better  with  me  than  now,"  Hos.  ii.  7.  By 
husband  there  is  meant  God.  And  the  whole  Book  of 
the  Canticles  is  a  relation  of  the  mutual  converse  betwixt 
God  and  liis  people,  betwixt  Christ  and  liis  church,  under 


JESUS  THE  BEST  FRIEND  OF  MAN.  .   47 

the  relation  of  a  bridegi-oom  and  his  spouse.  Now  what 
converse  more  intimate  than  between  husband  and  wife  1 
such  is  that  between  a  soul  acquainted  with  God.  Again, 
this  is  shadowed  out  to  us  under  the  relation  of  a  father  and 
his  children :  "  Behold  what  manner  of  love  the  Father  hath 
bestowed  upon  us,  that  we  should  be  called  liis  sons ! "  1  John 
iii.  1.  And  the  Holy  Spirit  is  given  to  be  tlie  spirit  of 
adoption  in  the  hearts  of  God's  people :  "  Ye  Lave  received 
the  spirit  of  adoption,  whereby  ye  cry,  AbSa,  Father.  The 
Spu'it  itself  beareth  witness  with  our  spirit,  that  we  are 
the  cliildren  of  God,"  Rom.  viii.  15,  16.  What  is  signiiied 
by  this  relation,  but  a  nigh  union  and  intimate  converse  be- 
tween the  soul  and  God  ?  And  this  is  necessary  to  our  ac- 
(iuaintance  with  God,  even  intimate  converse  with  God.  By 
this  I  mean  a  nearness  of  employment,  when  the  objects  of 
our  employments  are  the  same,  then  are  we  said  to  converse 
with  God,  when  we  are  employed  about  those  things  where- 
in God  is  most.  When  there  is,  as  it  were,  a  mutual  com- 
merce and  trading  between  the  soul  and  God ;  man  giving 
himself  up  to  God,  and  God  giving  himself  out  to  man  ; 
man  taking  up  the  interest  of  God,  and  God  undertaking 
for  the  interest  of  man ;  these  and  such  like  actings  are  the 
c-onverse  which  the  soul  liath  witli  God.  I  speak  of  things 
which  the  men  of  the  world  are  not  acquainted  with;  but 
those  that  are  acquainted  with  God  know  these  things, 
and  upon  the  mention  of  them,  their  hearts  leap  within 
them.  As  face  answereth  to  face  in  a  glass,  so  experience 
answereth  these  things.  When  this  string  is  struck,  their 
hearts  do  harmonize ;  as  when  a  lute  string  is  stmck,  the 
other  strings  of  nighest  concord  with  it  move  also.  But 
these  things  are  a  mystery  to  the  world,  and  they  say,  as 
those  of  Christ's  word,  "  We  know  not  what  he  saith."  And 
it  is  no  wonder,  for  tlicy  are  the  actings  of  a  divine  life,  to 
which  all  are  naturally  dead,  till  they  arc  raised  to  newness 
of  life  l)y  tlie  quickening  of  tlie  Si)irit  of  God.  But  I  proceed 
to  show  what  is  me.ant  by  this  acfpiaintance  with  God. 

Fourthly,  To  this  acquaintance  with  God  there  is  re- 
quired a  mutual  commiiuicatioM.  Where  tlier(!  is  .acquaint- 
ance between  man  and  man,  there  hath  been  a  mutual  inur- 


48   .  HEAVEN  UPON  EARTH  ;    OR, 

change  of  conference  and  discourses.  Thus  when  the  soul 
is  acquainted  with  God,  there  is  an  interchange  of  conference 
between  God  and  the  soul.  The  soul  openeth  its  wants, 
breathes  out  its  complaints,  spreadeth  its  necessities  before 
God ;  God  openeth  the  treasures  of  his  love  in  his  Son,  the 
rich  mines  of  his  precious  promises,  and  the  secrets  of  his 
good  will  to  the  soul.  Thus,  Ps.  xxv.  14,  "  The  secret  of 
the  Lord  is  with  tliem  that  fear  him,  and  he  will  show  them 
his  covenant."  "  The  Lord  said,  Shall  I  hide  from  Abraham 
the  thing  that  I  do?"  Gen.  xviii.  17.  Those  that  are  friends 
and  acquaintance,  they  will  let  out  their  thoughts  and  pur- 
poses one  to  another,  and  they  give  out  themselves  mutu- 
ally into  communion  one  with  another.  Thus  Christ  knocks 
at  the  door  of  the  soul :  "  Behold,  I  stand  at  the  door  and 
knock :  if  any  man  hear  my  voice  and  open  the  door,  I  will 
come  in  and  sup  with  him,  and  he  with  me,"  Rev.  iii.  20. 
Here  is  Christ  offering  himself  to  the  soul,  and  the  soul  is 
to  entertain  him :  at  another  time  the  soul  goes  to  God, 
and  God  entertains  it ;  God  hath  promised  that  he  will  open  : 
"  Knock,  and  it  shall  be  opened  unto  you,"  Matt.  vii.  7 ; 
and  to  him  that  knocks  it  shj-il  be  opened.  Thore  are  fre- 
quent actions  among  those  that  are  acquainted,  an-^  by 
these  are  expressed  to  us  the  acquaintance  of  the  soul  with 
God. 

Now,  the  communications  that  are  between  the  soul  and 
God  are  exceeding  transcending  all  communications  that 
are  lietwoen  men's  acquaintance.  Men  may  communicate 
tlieir  thoughts,  their  estates,  their  assistance  to  one  another ; 
but  they  cannot  communicate  their  life,  nor  their  nature, 
nor  their  likeness ;  but  such  communications  there  are  be- 
tween God  and  the  soul  that  is  acquainted  with  him.  All 
being  is  a  communication  from  God,  the  first  Being :  nay,  the 
several  degrees  of  being  have  several  commimications  from 
God,  some  greater  and  some  lesser ;  spiritual  beings  have  a 
liigher  communication  than  natural ;  but  God's  highest  com- 
munications have  been  to  man  in  that  mystical  union  of  the 
divine  nature  to  the  human  nature  in  Christ,  and  next  in 
the  mystical  union  of  the  sons  of  God  to  Christ,  and  in  him 
to  the  Father.     Thus  Christ  is  said  to  live  in  us.     "  I  live," 


JESUS  THE  BEST  FRIEND  OP  MAX.  49 

saith  Paul ;  "yet  not  I,  but  Christ  liveth  in  me,"  Gal.  ii.  20. 
Thus  Christ  prays  the  Father  for  his  children,  that  they 
may  be  one,  "  as  thou  Father  art  in  me,  and  I  in  thee ;  that 
they  may  be  one  in  us,"  John  xvii.  11,  21 ;  "  Whosoever  shall 
confess  tliat  Jesus  is  the  Son  of  (rod,  God  dwelleth  in  him, 
and  he  in  God.  He  that  dwelleth  in  love  dwelleth  in  God," 
1  John  iv.  15, 16.  We  are  said  to  be  "  i^artakers  of  the  divine 
nature,"  2  Pet.  i.  4.  This  expression  implies  high  com- 
munication of  God  to  man.  Again,  there  are  high  acts  of 
cumniunication  from  man  to  God,  (for  though  God  receives 
not  from  man,  yet  man  is  to  act  as  giving  out  himself  to 
God ;)  such  as  to  give  up  the  will  to  God's  will.  As  that  of 
Eli :  "  It  is  the  Lord,  let  him  do  what  seemeth  him  good." 
And  that  of  David :  "  If  he  tluis  say,  I  have  no  delight  in 
thee  ;  behold,  here  am  I,  let  him  do  with  me  as  seemeth 
good  unto  him,"  2  Sam.  xv.  26. 

Another  act  of  high  communication  of  a  man's  self  to 
God,  is  parting  with  present  enjoyments  for  future  hopes, 
in  confidence  of  God's  promise.  Thus  the  spirit  of  God 
works  in  the  children  of  God  a  readiness  to  forsake  fixtlier  or 
mother,  and  brethren  and  sisters,  and  life  itself,  for  the  cause 
of  God.  Thus  John  Baptist  was  willing  to  become  nothing, 
tliat  Christ  might  l)ocomc  all,  to  be  cast  down,  that  Christ 
might  Ijc  lifted  up  ;  John  iii.  30,  "  lie  must  increase,  but  I 
must  decrease."  Thus  Abraham  gives  his  Isaac  to  die  when 
Gi)(l  calls  for  liini.  Tlius  Closes  esteemed  the  reproach  of 
Clirist  greater  riches  than  the  treasures  of  Egypt,  Ileb.  xi. 
26.  Paul  counted  not  liis  life  dear  for  Clirist,  Acts  xx.  24. 
These  have  been  the  actings  of  the  souls  of  those  that  liave 
been  acquainted  with  God,  and  such  workings  as  these  are 
the  feeling  of  a  child  of  God. 

I  have  showed  you  four  things  which  are  requisite  to  ac- 
quaintance with  God, 

First,  Knowledge  of  God. 

Secondly,  Access  to  him. 

Thirdly,  Converse  with  liim. 

Fourthly,  Communication  to  him,  and  from  him. 

Fifthly,  Thero  is  likewise  re(iuired  to  accjuaintance,  a 
loving  compliance.     Amongst  men  acquaintance   imidies 


60  HEAVEN  UPON  EARTH  ;   OR, 

affection.  And  so  it  is  between  God  and  man.  Never  any 
soul  vs^as  acquainted  with  God,  that  did  not  love  God ;  and 
such  a  soul  is  an  enemy  to  God ;  therefore,  very  few  are 
acquainted  with  God ;  but  all  that  are  not  acquainted  with 
God  are  enemies  to  God.  If  we  should  come  to  a  person 
that  is  not  acquainted  with  God,  and  say,  Thou  art  an 
enemy  to  God  ;  this  would  seem  a  heavy  imputation :  but  I 
speak  it  fi-eely ;  thou,  whosoever  thou  ai-t,  that  art  not  ac- 
quainted with  God,  thou  art  an  enemy  to  God ;  for  thou  art 
still  as  thou  wert  born:  but  we  are  all  enemies  to  God 
according  to  our  corrupt  nature,  and  abide  enemies  till  we 
come  to  be  acquainted  with  God.  Love  to  God,  and  ac- 
quaintance with  God  go  together,  are  heightened  liy.one 
another.  First,  God  lets  into  the  soul  by  his  Spirit  a  partial- 
discovery  of  himself,  and  by  this  with  the  working  of  hi5 
Spu-it,  he  incHnes  the  heart  in  love  to  him.  Then  on  the 
first  working  of  the  soul  towards  God,  he  lets  in  a  clear 
light,  whereby  he  draweth  the  soul  to  a  further  degree  of 
love.  A  clear  place  for  this,  Eph.  iii.  17-20,  "And  that 
being  rooted  and  gi'ounded  in  love,  ye  may  be  able  to  com- 
prehend with  all  saints,  Avhat  is  the  length,  and  breadth, 
and  depth,  and  height ;  and  to  know  the  love  of  God,  which 
pisseth  knowledge:  that  ye  might  be  filled  Avith  all  the 
fulness  of  God."  The  love  of  God  fits  the  soul  to  com- 
prehend the  glorious  discoveries  of  God ;  and  the  discoveries 
of  God  doth  heighten  our  love  to  God.  Acquaintance  with 
God  makes  us  like  unto  God ;  as  in  1  Jobn  iii.  2,  "  We  shall  see 
him  as  he  is."  And  our  likeness  to  God,  as  it  makes  us  the 
delight  of  God,  so  it  makes  us  delight  in  God ;  for  the  cause 
of  complacency  and  love  is  a  likeness  between  the  lover  and 
beloved.  G(xl  doth  not  love  us  with  a  love  of  complacency, 
tiU  we  are  like  him,  nor  do  we  love  God,  till  we  are  made 
like  God,  Now  our  beholding  God,  and  being  acquainted 
with  him,  is  a  great  way  to  our  being  made  like  God  :  "We 
all,  with  open  face  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  changed  into  the  same  image,  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord,"  2  Cor.  iii.  18.  Thus  you 
see  that  love  is  likewise  required  to  our  acquaintance  with 
God ;  without  it  no  acquaintance. 


JBSPS  the  best  friend  of  5IA>f.  51 

."^I  have  in  the  first  part  spoken  of  the  nature,  of  acquaint- 
nVioe  with  God  in  five  particulars.     There  must  be, 
r'First,  A  knowledge  of  God. 
'  i  Secondly,  Nigh  access  to  God. 

Thirdly,  Familiar  converse  A^th  God. 

Fourthly,  IMutual  communication  between  us  and  God. 

Fiftlilv,  An  affectionate  love  towards  God. 

The  next  thing  should  be  to  show  that  man  is  to  be  ac- 
quainted with  God  ;  but  we  will  first  take  a  review  of  these 
tilings.  We  have  taken  these  things  into  our  undei-stand- 
ings ;  now  let  us  set  our  hearts  to  these  tilings,  for  in  these 
things  is  the  life  of  rehgion.  If  there  be  acquaintance  Avith 
God,  then  gi'oss  wickedness  drops  off,  as  scales  fi-om  an  ulce- 
rated body,  when  the  constitution  of  the  body  is  mended. 
In  acquaintance  with  God  will  be  your  only  true  comfort 
in  this  life ;  and  the  perfection  of  it  is  the  very  happiness 
of  heaven.  Let  us  then  behold,  till  our  hearts  earnestly 
desire,  till  our  souls  be  dra\\Ti  out  after  acquaintance  with 
G,Od.  If  God  be  to  be  knoAA-n,  to  be  approached  unto,  to  be 
cohverscd  with  by  me,  will  he  communicate  himself  to  me, 
:ind  I  mvsclf  to  liim?  Oh  that  he  would  love  me,  that  I 
might  love  him!  Oh,  blessed  are  they  that  know  him,  as 
they  are  known  of  him  !  It  is  good  for  me  to  dj-a\y  nigh  to 
him.  "  A  day  in  his  coiu-t  is  better  than  a  thousand  else- 
where. My  soul  longeth,  yea,  fainteth  for  the  pourts  of  the 
Lord.  My  heart  and  my  flesh  crietli  out  for  the  living 
God."  Oh  that  I  were  received  into  converse  with  God  I 
that  I  might  hear  his  voice,  and  see  his  countenance, 
for  his  voice  is  sweet,  and  his  countenance  comely !  Oh  that 
I  might  communicate  myself  to  God,  and  that  he  wcnild  give 
himself  to  me!  Oh  that  I  might  love  him!  tliat  I  were 
sick  of  love!  that  I  might  die  in  love!  that  I  might  lose 
myself  in  his  love,  as  a  small  drop  in  the  unfathoniless 
depth  of  Ills  love!  that  I  might  dwell  in  tlie  eternal  love  of 
him !    Tbis  is  acquaintance  with  God. 

"  Acquahit  now  therefore  thyself  with  God,  and  be  at 
peace ;  so  .shall  good  come  unto  thee."  We  now  jtrocecd  to 
tlie  next  tiling,  which  is  to  evidence  it  to  be  tlie  duty  of 
man  to  acquaint  himself  with  God.     Tiiis  then  ia  that  into 


62  HEAVEN  UPON  EARTH;   OE, 

which  the  whole  Scripture  runs,  as  into  a  common  channel. 
The  Scriptures  are  a  discovery  of  God's  proceedings  with 
man  under  a  double  covenant,  and  tliis  is  the  great  design 
of  God  in  both  covenants.  The  firet  covenant  was,  "  That 
while  man  did  remain  in  obedience  to  God,  God  would  give 
man  free  and  intimate  acquaintance  with  liimself.'  But  if 
man  became  disobedient,  then  he  should  be  dispossessed  of 
an  interest  in  God,  and  of  communion  with  him ;  which 
was  that  death  threatened  upon  the  eating  the  forbidden 
fruit.  The  death  of  tlie  body  is  its  being  separated  from  the 
soul,  but  the  death  of  the  soul  is  in  separation  from  God. 
Now  immediately  upon  Adam's  transgression,  man  becomes 
unacquainted  with  God ;  so  that  upon  the  hearing  of  the 
voice  of  the  Lord,  "  they  hid  themselves  from  tlie  presence 
of  the  Lord,  among  the  trees  of  the  garden."  What  a  woful 
case  is  man  naturally  in !  He  hath  lost  his  acquaintance 
Avith  God,  and  was  in  a  way,  never,  never  to  recover  it : 
upon  God's  approach  he  flees.  And  such  is  the  nature  of  all 
sin,  it  puts  a  man  into  a  disposition  to  greater  sins.  Every 
departure  from  God  inclines  towards  a  greater.  In  the 
fir^t  covenant  this  is  the  whole  of  it ;  it  is  both  a  command 
to  keep  nigh  to  God,  and  a  promise  of  God's  being  nigh  to 
them,  and  a  threatening  of  God's  putting  them  away  far 
fi-om  him,  man  breaking  the  first  covenant.  Tlie  immedi- 
ate effect  of  it  was  the  sin  of  fleeing  from  God,  quite  con- 
trary to  that  acquaintance.  Instead  of  then-  former  appre- 
liensions  of  God,  they  seem  to  have  forgotten  his  omnipre- 
sence ;  instead  of  peace  with  God,  they  have  nothing  but 
dread  and  torment  in  the  thoughts  of  God ;  instead  of  draw- 
ing nigh  to  God,  they  run  away  from  him ;  instead  of  con- 
verse with  God,  they  choose  never  to  have  to  do  with  him 
more ;  instead  of  giving  themselves  up  to  God,  they,  if  it 
had  been  possible,  would  have  hid  themselves  fi-om  God. 
Acquaintance  with  God  is  the  sum  of  the  first  covenant ; 
unacquaintance  with  God  is  the  misery  of  the  breach  of  the 
covenant.  Tliis  is  likewise  the  gi-eat  design  and  'purpose  of 
God  in  the  second  covenant.  The  second  covenant  is  this : 
When  God  beheld  man  in  a  miserable  condition,  by  reason 
of  the  breach  of  the  first  covenant,  in  the  unsearchable 


JESUS  THE  BEST  FRIEND  OP  MAN.  53 

riches  of  his  goodness,  according  to  the  eternal  purpose  of  his 
good  will  towards  man,  he  made  an  agreement  with  his  Son 
to  send  him  amongst  a  generation  of  sinful  men,  that  if  lie 
would  undertake  to  bring  them  back  into  acquaintance 
witli  the  Father,  he  was  willing  and  ready  to  receive  them 
again  into  acquaintance  with  him ;  the  Son,  being  the  ex- 
press image  of  his  Father's  will  and  person,  hath  the  same 
good  will  to  man  with  the  Father,  and  is  ready  to  close  with 
his  Father's  proposals;  and  so  enters  into  a  covenant  with 
the  Father  to  satisfy  divine  justice,  and  to  take  away  sin, 
and  to  take  away  the  middle  wall  of  separation,  to  recover 
a  chosen  generation,  and  to  bring  them  back  again  to  God. 
Tlius  he  became  the  head  of  another  covenant  between  God 
and  man.  And  as  the  first  covenant  was  made  with  Adam 
f  T  him  and  his  seed,  so  the  second  covenant  is  made  with 
Jesus  Christ  for  him  and  his  seed.  Because  the  first  cove- 
nant was  broken  in  Adam,  therefore  the  second  covenant 
was  put  into  surer  hands ;  into  the  hands  of  the  Son,  the 
second  Adam,  the  Lord  from  heaven.  Now  I  say  that  the  great 
design  and  jiurpose  of  this  second  covenant  is  in  reference  to 
man's  acquaintance  with  God,  is  clear.  This  is  held  forth  to 
us  in  that  parable  of  the  lost  sheep,  Luke  xv.  4,  5,  "  When 
tlie  shcjihcrd  had  lost  one  slieep,  he  leaves  the  flock  and 
seeks  for  that  which  was  lost."  So  when  man  was  lost  by 
sin,  Jesus  Christ  leaves  all,  to  recover  and  fetch  home  that 
wliich  was  lost.  "  We  are  all  gone  astray  like  lost  sheep,"  as 
Ihivid  saith  of  himself,  Ps.  cxix.  176.  "Christ  is  come  to  seek 
and  to  save  that  which  was  lost."  "  But  now  in  Clirist  Jesus 
they  who  sometimes  were  afar  off  are  made  nigh  by  the 
blood  of  Christ ;  for  he  is  our  peace  who  hath  made  botli 
one,"  Luke  xix.  10;  Eph.  ii.  13,  14.  In  ver.  12  is  a  descrij)- 
tion  of  our  state  without  Christ,  "  being  aliens  from  the 
commonwealth  of  Israel,  being  strangers  from  the  covenant 
of  promise,  and  having  no  hope  and  without  God  in  tlie 
world."  Tliis  is  a  description  of  our  unacquaintance  with 
God.  But  Christ  makes  up  the  breach,  and  that  by  a 
double  act. 

First,  By  covenant  with  the  Father,  to  make  man  fit  for 
e  'Uimunion  with  him. 


64  HEAVEN  UPON  EARTH  ;   OR, 

Secondly,  His  giving  man  assurance  that  the  Father  ■vnll 
receive  him  upon  his  return. 

This  then  is  the  great  design  in  all  those  glorious  accom- 
plishments of  Christ ;  for  this  he  left  his  Father's  bosom, 
that  he  might  bring  us  into  acquaintance  with  the  Father ; 
for  this  end  did  he  who  thought  it  no  robbery  to  be  equal 
with  the  Father,  make  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  was  made  in  the  like- 
ness of  man ;  and  being  found  in  fasliion  of  a  man,  he  hum- 
bled himself,  and  became  obedient  unto  death,  even  the 
death  of  the  cross,  that  he  might  bring  man  into  a  re-union 
with  God ;  for  this  end  did  Christ  live  a  wearisome  trouble' 
some  life  among  a  company  of  rebels  and  enemies,  as  if  a 
man  should  live  among  toads  and  serpents.  So  that  he  cried 
out,  as  weary  of  any  longer  abiding  with  them,  "  0,  faithless 
generation !  How  long  shall  I  be  with  you  1  How  long  shall 
I  suffer  you  1 "  For  this  did  he  make  himself  an  offering 
for  sin,  that  by  taking  away  sin,  he  might  bring  men  to 
God.  This  is  the  great  purpose  of  Christ  in  all  his  offices. 
Ye  have  heard  of  the  three  offices  of  the  JMediator,  that  he 
is  a  Priest,  a  Prophet,  and  a  King.  This  is  the  end  of  the 
priestly  office.  The  purpose  of  Christ's  offering  \\p  him- 
self a  sacrilice  was,  by  satisfying  the  justice  of  God,  to 
make  way  for  sinners'  return  to  God.  This  is  the  end  of 
liis  prophetical  office,  to  lead  men  into  knowledge  and  ac- 
quaintance with  God.  This  is  the  end  of  his  kinglj'  office ; 
that  governing  them,  and  ruling  their  hearts  by  his  Spirit, 
he  might  effectually  bring  men  to  God,  to  acquaintance  witli 
him.  Now,  then,  since  this  is  the  great  design  of  God  in  his 
great  dispensation  towards  man,  to  keep  man  in  acquaintance 
with  himself,  and  to  reduce  him  when  he  had  lost  it ;  doth 
it  not  concern  us  to  do  our  part  for  the  bringing  to  pass 
this  gi-eat  Avork?  Shall  God  lose  his  end  in  making  us,  and 
in  setting  man  in  the  world  every  way  furnished  for  his  ser- 
vice 1  and  shall  God  lose  his  end  in  sending  his  Son  to  re- 
ceive us,  v,dien  we  had  forsaken  him?  Sliall  Christ  leave 
his  Father's  bosom  to  bring  us  home  to  the  Father,  and  shall 
we  refuse  to  return  1  Shall  he  pour  out  his  soul  an  otfenng 
fur  sin,  that  he  might  make  way  for  our  access  to  God, 


JESCS  THE  BEST  FEIEND  OF  MAN.  1)5 

"  That  we  who  were  far  oflf  might  be  made  nigh  by  tlie 
blood  of  Clirist?"  and  shall  we  frustrate  all  by  our  refusing 
to  go  to  him?  Shall  Christ  come  and  offer  us  his  help  and 
direction  to  come  to  the  Father,  and  shall  we  abide  still 
strangers  ?  Shall  the  King's  Son  come  into  our  cottages  to 
invite  us  to  dwell  with  his  Father  at  court,  and  shall  we 
shut  the  door  upon  him,  esteeming  our  cottages  better  than 
his  palace  ? 

Secondly,  It  is  the  duty  of  man  to  acquaint  himself  with 
God,  because  therein  is  the  improvement  of  his  highest 
excellency.  Every  one  acknowledgeth  an  excellency  in  man, 
above  all  the  rest  of  this  lower  world.  Now  what  is  this 
excellency  of  man  ?  Is  it  not  that  he  is  made  in  a  capacity 
of  knowing  God,  and  enjoying  God,  and  having  communion 
with  God  ?  This  is  the  height  of  his  glory.  "  Thus  saith  the 
Lord,  Let  not  tlie  wise  man  glory  in  his  wisdom,  let  not  the 
mighty  man  glory  in  his  might,  nor  the  rich  man  in  his 
riches;  but  let  him  that  glorieth  glory  in  this,  that  he 
understandeth  and  knoweth  me,  that  I  am  the  Lord  that 
exercise  loving-kindness,  judgment,  and  righteousness  in 
the  earth,  fur  in  these  things  I  delight,  saith  the  Lord," 
Jer.  ix.  23,  24.  Ye  see  here  wherein  man  is  to  srlorv,  for 
which  he  may  value  himself  as  truly  glorious.  In  his  under- 
standing and  knowing  of  God,  man  standeth  above  the  rest 
of  the  creatures,  intliat  he  is  a  rational  intellectual  agent. 
This  is  part  of  the  image  of  God,  even  knowledge,  "  which 
is  renewed  in  knowledge  after  the  image  of  Iiim  that  created 
him,"  Col.  iii.  10.  The  nigher  anytliing  rcscmblcth  God, 
the  greater  is  the  excellency  of  that  thing :  now  in  this  we 
resemble  God  more  than  anj'  other  crcatui-e,  in  tliat  we  are 
knowing  understanding  agents;  and  the  highest  improve- 
ment of  tbis  excellency  of  man  is  in  the  knowledge  of  God 
and  acquaintance  with  God:  "The  si)mt  of  a  man  is  the 
c;indle  of  tlie  Lord,"  Prov.  xx.  27;  that  is,  it  is  a  light  set 
up  in  tlie  soul,  to  direct  the  soul  to  a  discovery  of  God. 
This  is  the  highest  improvement  of  our  gi-eatest  excellency, 
and  this  is  tbe  excellency  of  man  above  other  creatures: 
tliis  is  that  wbereby  one  man  excels  anotlicr.  Who  are 
those  whose  names  are  as  precious  ointment  poured  furth  i 


66  KEAVEN  UPON  EARTH;   OB, 

who  are  those  which  have  obtained  a  good  report  1  Are  not 
they  those  who  \\TBre  most  acquainted  with  God  ?  Enoch  is 
said  to  walk  with  God  ;  an  expression  which  signifies  inti- 
mate acquaintance  with  God ;  and  therefore  was  "  translated 
that  he  should  not  see  death."  And  Noah,  whose  family 
alone  was  preserved  when  God  destroyed  the  old  world  by 
water,  he  was  said  to  walk  with  God,  Gen.  vi.  9.  Among 
all  the  sons  of  men  he  kept  close  to  God  ;  and  God  took  care 
of  him  alone.  Abraham,  who  was  the  father  of  the  faithful, 
he  was  called  the  friend  of  God.  Moses,  who  was  the  medi- 
ator of  the  old  covenant,  he  was  said  to  "  speak  with  God 
face  to  face,  as  a  man  speaketh  to  his  friend."  I  might 
make  mention  of  many  more,  who  were  the  excellent  ones 
of  the  earth ;  because  they  did  delight  in  God,  and  God 
delighted  in  them.  "  They  that  feared  the  Lord  spake  often 
one  to  another;  and  the  Lord  hearkened  and  heard:  and  the 
book  of  remembrance  was  written  for  them  that  fear  the 
Lord,  and  that  thought  upon  his  name:  And  they  shall  be 
mine,  saith  the  Lord  of  Hosts,  in  the  day  when  I  make  up 
my  jewels,"  Mai.  iii.  16,  17.  Ye  see  how  God  accounts  of 
those  that  are  of  his  acquaintance,  that  met  together  and 
spake  of  God,  and  that  thought  upon  his  name ;  he  reckons 
them  amongst  his  jewels,  his  pecuUar  treasure.  Such  hon- 
our have  all  those  that  are  acquainted  with  God.  Ye  see 
then  the  excellency  of  man  above  all  the  rest  of  the  other 
creatures.  Now  if  man  fail  in  this  which  is  his  highest  ex- 
cellency, he  will  become  the  vilest  of  creatures.  Everything, 
if  it  fail  in  its  chiefest  end  and  purpose,  and  highest  excel- 
lency, becomes  base  and  of  no  account.  "  If  salt  lose  its  sa- 
vour," saith  our  Saviour,  "  it  is  good  for  nothing."  If  man 
have  lost  his  acquaintance  with  God,  he  is  henceforth  good 
for  nothing.  The  mind  of  man  is  his  eye,  by  which  he  is  to 
behold  God ;  now  if  tliis  eye  be  blind,  if  the  light  be  dark- 
ness, how  great  is  that  darkness !  The  Jews,  in  Ezek.  xv.  3, 
are  likened  to  a  vine,  which,  if  it  be  barren,  is  good  for  no 
use :  "Shall  wood  be  taken  thereof  for  any  work  V  It  is  fit 
for  notliing  but  to  burn.  So  it  is  in  man,  his  great  use  and 
excellency  is  his  acquaintance  with  God :  now  if  he  fails  in 
tills,  he  is  good  for  nothing.     Yerily,  man  is  a  base,  vile, 


JESUS  THE  BEST  FRIEND  OF  MAN.  57 

worthless  tiling,  without  acquaintance  with  God.  None  are 
less  esteemed  among  men  than  they  that  want  wisdom  to 
converse  among  men.  None  are  less  esteemed  before  God 
than  they  that  know  him  not,  that  have  not  acquaintance 
with  him,  to  converse  with  him.  Ye  see  Avherein  the  excel- 
lency and  worth  of  man  consisteth,  and  that  if  there  be  a 
deformity  where  ought  to  be  our  chiefest  beauty,  the  whole 
is  accounted  as  a  deformed  piece.  It  concerns  us  then  to 
look  that  we  keep  our  glory  unspotted,  our  excellency  in  its 
due  value  ;  that  we  do  not  degrade  ourselves  below  what  God 
liath  placed  us  in.  If  we  are  not  acquainted  with  God,  our 
souls  serve  us  to  little  purpose :  it  is  causing  the  soul  [the 
prince]  to  go  on  foot,  and  to  serve  the  body,  wliich  should 
be  as  servant ;  it  is  to  let  the  candle  of  the  Lord  bui'n  out  in 
waste. 

Thirdly,  Another  enforcement  of  this  duty  of  acquaintance 
with  Gml,  is  this  :  If  we  refuse  acquaintance  with  God,  it  is 
a  slighting  the  greatest  of  all  the  mercies  that  God  bestows. 
Favours  are  to  be  valued,  either  by  their  proper  excellencies, 
or  according  to  the  good  will  of  him  that  bestows  them ; 
both  these  ways  this  is  to  be  accounted  the  greatest  of  mer- 
cies. In  God's  giving  us  leave  to  be  acquainted  with  him, 
he  gives  out  himself  to  be  known,  to  be  loved,  to  be  con- 
versed with,  to  be  enjoyed.  "What  greater  gift  can  God  give 
than  himself  i  God  is  the  portion  of  his  people,  he  is  the 
greatest  portion,  the  surest,  the  most  suitable,  and  the  only 
durable  portion.  Thus  they  that  know  him  esteem  him. 
"  My  flesh  and  my  heart  faileth ;  but  God  is  the  strength  of 
my  heart,  and  my  portion  for  ever,"  Ps.  ixxiii.  2(5;  "The 
Lord  is  the  portion  of  mine  inheritance:  the  lines  are  fallen 
to  me  in  pleasant  pla(;es ;  yea,  I  have  a  goodly  heritage," 
Ps.  xvi.  5,  6.  "  Blessed  are  the  people  that  are  in  such  a 
case ;  yea,  blessed  are  the  people  whose  God  is  the  Lord." 
No  greater  mercy  can  be  bestowed  upon  any  people,  family, 
or  person,  than  this,  for  God  to  dwell  among  them.  If  we 
value  this  mercy  according  to  the  excellency  and  worth  of 
that  which  is  bestowed,  it  is  the  greatest;  if  we  value  't 
according  to  the  good  will  of  him  that  gives  it,  it  will  appear 
likewise  to  be  the  gi'eatest  favour.    The  greatness  of  the  good 


58  HEATEN  UPON  EARTH  ;   OR, 

will  of  God  in  giving  himself  to  be  our  acquaintance,  is 
evident  in  the  nature  of  the  gift.  A  man  may  give  his  estate 
to  them  to  whom  his  love  is  not  very  large,  but  he  never 
gives  liimself  but  upon  strong  affection.  God  gives  abun- 
dantly to  all  the  works  of  his  hands ;  he  causeth  the  sun  to 
shine  upon  tlie  evil  and  upon  the  good,  and  the  rain  to 
descend  upon  the  just  and  the  unjust ;  but  it  cannot  be  con- 
ceived that  he  should  give  himself  to  be  a  portion,  a  friend, 
father,  husband,  but  in  abundance  of  love.  "Whosoever 
therefore  shall  refuse  acquaintance  with  God,  slighteth  the 
greatest  favoiu"  that  ever  God  did  bestow  upon  man.  Noav 
consider  what  a  high  charge  this  is ;  to  abuse  such  a  kindness 
from  God  is  an  act  of  the  greatest  vileness.  David  was 
never  so  provoked  as  when  the  King  of  Ammon  abused  his 
kindness  in  his  ambassadors,  after  hi6  father's  death.  And 
God  is  highly  jirovoked  when  his  greatest  mercies,  bestowed 
in  the  greatest  love,  are  rejected  and  cast  away.  What  could 
God  give  more  and  better  than  himself?  And  how  heavy 
will  this  imputation  be !  These  are  those  that  look  upon 
God  as  not  worth  being  acquainted  with.  Let  us  therefore 
consider  how  we  shall  be  able  to  stand  to  these  accusations. 
Shall  we  riot  be  speechless  when  these  things  shall  be 
charged  upon  us  1  Shall  we  not  be  confounded  when  we 
stand  to  the  trial  of  Him  to  whom  we  had  offered  these 
great  indignities  ?  How  shall  we  escape  if  we  neglect  so 
great  salvation,  so  gi-eat  a  mercy. 

Fourthly,  It  concerns  us  to  acquaint  om-selves  with  God, 
for  without  it  we  are  in  a  necessity  of  sin  and  misery. 

1.  The  soul  unacquainted  with  God  is  in  a  necessity  of 
sinning:  "Having  their  understanding  darkened,  alienated 
from  the  life  of  God  through  the  ignorance  that  is  in  them, 
because  of  the  blindness  of  their  hearts,"  Eph.  iv.  18.  For 
want  of  acquaintance  with  God,  ever}'  thought  and  imagi- 
nation of  their  heart  is  evil  contmually.  "  There  is  none 
righteous,  no  not  one.  There  is  none  that  understands, 
there  is  none  that  seeketh  after  God,"  Rom.  iii.  10,  11. 
Not  understanding,  nor  seeking  after  God,  is  the  necessary 
cause  tliat  there  is  none  docth  good.  The  soul  of  man  is  an 
uctive  being,  which  is  continually  in  motion ;  if  it  be  not  in 


JESUS  THE  BEST  FRIEND  OF  MAN.  59 

•motion  to  God  and  in  God,  it  A\-ill  be  in  motion  from  God. 
llence  it  is  that  the  prayer  of  the  wicked  is  an  abomination: 
that  which  goes  for  prayer,  God  abhors,  because  they  are  not 
acquainted  with  him :  "  The  ox  knoweth  his  owner,  and  tlie 
ass  his  master's  crib,  but  Israel  doth  not  know  me,"  Isa.  i,  3. 
To  this,  saith  he,  "your  incense  is  abomination  unto  me, 
the  new  moons  and  sabbaths,  the  calling  of  assemblies,  I 
cannot  away  with ;  it  is  iniquity,  even  yom*  solemn  meet- 
ings." ver.  13, 14.  Now  the  reason  why  there  is  a  necessity  of 
sin  without  acquaintance  with  God,  is,  because  whatsoever 
is  not  done  with  a  good  heart  is  not  good  :  "  A  good  man, 
out  of  the  good  treasure  of  his  heart,  bringeth  forth  good 
fruit ;  and  an  evil  man,  out  of  the  evil  treasure  of  his  heart, 
bringeth  forth  evil  fruit :  for  of  the  abundance  of  the  heart 
his  moutli  speaketli,"  Luke  vi.  45.  As  an  evil  tree  cannot 
Ining  forth  good  fruit,  so  an  evil  heart  cannot  bring  forth  a 
good  action.  Now  witliout  knowledge  the  heart  is  not  good. 
"'  That  tlie  soul  be  without  knowledge,  it  is  not  good,"  Prov. 
xix.  2.  And  there  is  no  knowledge  like  the  knowledge  of 
God,  and  acquaintance  with  him,  to  make  the  heart  good : 
"  Because  there  is  no  truth,  nor  mercy,  nor  knowledge  of 
God  in  the  land ;  therefore  by  swearing,  and  lying,  and  kill- 
ing, and  stealing,  and  committing  adultery,  they  break  out," 
Hosea  iv.  1,  2.  Tlius,  want  of  knowledge  of  God  and  ac- 
quaintance witli  God,  we  may  plainly  see,  is  the  necessary 
cause  of  sin.  Now  there  is  no  greater  evil  on  this  side  hell, 
than  tliat  of  a  necessity  of  sinning.  Those  of  whom  it  is 
said  "  they  cannot  cease  from  sinning,"  are  called  "cursed 
children,"  2  Pet.  ii.  14.  lie  that  chooseth  any  sin  rather 
than  affliction,  doth  it  through  the  blindness  of  his  mind. 
This  is  laid  as  a  heavy  accusation :  "  For  this  liast  thou 
chosen  rather  than  affliction,"  Job  xxxvi.  21.  To  choose 
iniquity  rather  than  affliction  is  the  greatest  folly  imaginable. 
It  is  one  great  jiart  of  the  misery  of  liell,  that  they  never 
cciise  from  sinning ;  and  this  is  the  greatest  misery  on  earth, 
our  being  so  much  under  the  power  of  sin.  I  appeal  to  any 
gracious  soul  that  hath  the  feeling  of  the  burden  of  sin ;  wliat 
is  its  gi'cat  troulile  and  sorrow  i  Is  it  not  because  of  sin  I 
What  are  his  secret  moans  to  God  ?     Is  it  nut  the  sense  ot 


GO  HEAVEN  UPON  earth;    OR, 

coiTuiition  ?  "  0  wretched  man  that  I  am !  who  shall  deliver 
me  from  the  body  of  this  death  1  "  saith  Paul,  Rom.  vii.  24. 
He  had  been  complaining  of  the  mass  of  corruption  that  did 
still  press  hard  upon  him,  and  in  the  strong  workings  of  his 
spirit  against  it,  he  calls  it  the  body  of  death.  It  was  as 
grievous  to  him  as  if  he  had  been  bound  to  a  stinking  rotten 
carcass.  How  wretched  then  is  the  state  of  every  soul 
unacquainted  with  God ;  who  can  do  nothing  but  sin,  be- 
cause they  want  the  right  rule  of  action,  a  right  pattern  of 
imitation,  a  right  principle  for  action,  a  right  object  for 
action,  a  right  end  for  action,  the  only  assistance  of  action. 
It  concerns  us  then,  as  we  make  any  difference  between  good 
and  evil,  if  we  have  any  i-^fspect  unto  holiness  and  purity 
before  sin  and  iniquity,  to  see  to  get  acquaintance  with  God ; 
because  without  acquaintance  with  God,  we  are  in  a  woful 
necessity  of  sinning. 

2.  Without  acquaintance  with  God  we  are  in  a  necessity 
of  misery.  Indeed  sin  is  a  great  misery ;  and  to  be  in  a 
necessity  of  sinning  is  part  of  the  necessity  of  misery.  But 
besides  that,  there  is  a  necessity  of  misery  of  another  kind. 
What  is  the  great  employment  of  men  unacquainted  with 
God  ?  "  Men  labour  in  the  very  fire,  and  weary  themselves 
for  very  vanity,"  Hab.  ii.  13.  Tliis  was  the  misery  of  men, 
because  they  know  not  God.  But  in  ver.  14  there  is  a  pro- 
mise of  better  days:  "  When  the  earth  shall  be  filled  with  tlie 
knowledge  of  the  glory  of  the  Lord,  as  the  waters  cover  the 
sea."  Then,  and  not  till  then,  will  there  be  a  deliverance 
from  labouring  in  the  tire  when  there  is  the  knowledge  of 
God.  The  reason  of  it  is,  because  true  satisfaction  and 
.peace  cannot  be  till  our  desires  and  enjoj'ments  are  alike ; 
and  this  cannot  be  till  the  soul  is  acquainted  with  God ;  for 
nothing  can  fill  up  the  desires  of  the  soul  but  God.  The  soul 
of  man  is  mighty  spacious,  so  that  it  cannot  be  filled  with 
the  world ;  and  while  it  feels  an  emptiness,  it  still  cries  out 
for  more,  and  cannot  be  filled  till  it  be  filled  with  the 
fulness  of  God,  Eph.  iii.  19.  The  prodigal  son  had  nothing 
but  husks  to  feed  upon,  when  he  was  gone  from  his  fatlier's 
house ;  he  would  fain  have  filled  his  belly  with  the  husks, 
bat  could  not;  they  were  not  food  for  the  soul.     When  we 


JESft:  Tin;  KKST  FKIL.M)  UF  MAX.  Gl 

are  departed  from  God,  we  liave  notliinp;  to  feed  on  but  the 
world,  and  we  would  fill  our  souls  with  the  world,  but 
cannot;  for  it  is  not  food  for  the  soul.  Acf|uaintance  with 
(Jod  is  the  food  of  the  soul  :  "  I  have  esteemed  the  words  of 
his  mouth  more  than  my  necessary  food,"  Job  xxiii.  12. 
So  that  a  soul  that  is  not  acquainted  with  God  is  famished 
for  want  of  food  ;  "  3Iy  soul  tliirsteth  for  (Jod,  for  the  living 
God :  when  shall  I  come  and  appear  before  God  ? "  Ps.  xlii.  2. 
David  was  acquainted  with  God,  but  for  want  of  an  actual 
enjoyment,  how  doth  he  here  breathe  out  the  trouble  of 
his  spirit !  "As  the  hart  panteth  after  the  water  brooks,  to 
panteth  my  soul  after  thee,  0  God,"  ver.  1.  The  soul  is 
still  panting.  "Some  pant  after  the  dust  of  the  earth," 
Amos  ii.  7.  These  were  of  the  serpent's  seed,  whose  curse 
from  God  was,  "  Dust  shalt  thou  eat :  "  Init  the  seed  of  Christ, 
they  pant  for  God,  and  they  that  pant  after  God  shall  be 
tilled  with  the  fulness  of  God:  but  he  that  panteth  after 
anything  besides  God  will  never  tind  any  fulness:  he  will 
feed  as  upon  the  dust  of  the  earth.  And  ^vhat  can  follow 
but  dissatisfaction  and  misery?  Acquaintance  with  God  is 
the  only  way  to  be  freed  from  a  necessity  of  sin  and  misery. 
Fifthly,  Acquaintancewith  God  is  the  dutyof  man, because 
God  Iiimself  doth  acquaint  himself  with  man.  Shall  the 
king  seek  after  acquaintance  with  the  meanest  of  his 
subjects,  and  he  refuse  acijuaintance  with  his  sovereign? 
Shall  God  acquaint  himself  with  man,  and  shall  not  man  ac- 
(piaint  himself  with  God?  It  is  expected  among  men,  that 
the  inferior  should  seek  for  acquaintance  with  the  superior, 
and  not  the  superioi-  to  the  inferior;  but  yet  God,  out  of  his 
AS  onderful  love,  hath  souglit  first  to  man  for  acquaintance. 
Thus,  Prov.  viii.  31 ,  it  is  said  concerning  the  Son  of  God,  who 
is  meant  iiy  tlie  Eternal  AVisdom  uf  the  Father,  that  lie 
"rejoiced  in  the  liabitable  parts  of  the  earth,  and  his  delight 
was  with  th(!  sons  of  men."  If  God  thus  delights  in  converse 
and  acipiiiintunce  with  the  sons  of  men,  how  much  more 
onght  nu'ii  to  njoicc  in  converse  and  ac(iuaintance  with  God! 
God  saitli,  "1  uni  fiminl  of  tluiii  that  souglit  me  not,"  Isa. 
Ixv.  1.  All  nun  were  (K']i;irtc(l  iVom  (Jod,  ami  not  a  man 
that  did  seek  after  God;  tliere  is  none  that  understands  or 


62  HEAVEN  UPON  EAKTH  ;    OR, 

seeks  after  God,  yet  God  is  found  of  tliem.  The  good  Shep- 
herd seeks  his  lost  sheep,  before  the  slieep  sought  liiin. 
When  the  soul  is  asleep,  it  hears  the  voice  of  its  Beloved 
that  knocks,  saying,  "Open  to  me,  my  sister,  my  love, 
my  dove,  my  undetiled,"  Cant.  v.  2.  Christ  saith  to  the  re- 
volting cliurch,  that  he  was  ready  to  si)ue  tliem  out  of  liis 
mouth.  "Behold  I  stand  at  the  door  and  knock  :  if  any  man 
will  hear  me,  and  open  the  door,  I  will  come  in  and  sup  with 
him,  and  he  with  me,"  Rev.  iii.  20.  "Thou  hast  ascended 
on  high,  thou  hast  led  captivity  captive :  thou  hast  received 
gifts  for  men  ;  yea,  for  the  rebellious  also,  that  the  Lord  God 
might  dwell  among  them,"  Ps.  Ixviii.  18.  Is  it  not  becoming, 
then,  that  man  should  open  when  God  knocks  ?  He  seeks 
to  dwell  among  the  rebellious ;  is  it  not  iit  that  man  should 
enter  into  acquaintance  with  God,  when  God  doth  thus  ac- 
quaint himself  Avith  man  1  Thus  I  have  opened  to  you  the 
nature  of  acquaintance  with  God,  and  evidenced  it  to  be  the 
duty  of  man  to  acquaint  himself  with  God ;  let  us  now  make 
some  improvements  of  tliis  truth. 

USE  I, 

First,  Is  there  to  he  an  acquaintance  between  the  soul  and 
God  ?  Let  us  then  stand  and  wonder  at  the  great  condescen- 
sion of  God !  This  may  surprise  our  souls  with  an  ecstacy 
of  admiration,  that  God  should  dwell  with  man ;  that  the 
mighty  Jehovah  should  have  such  respect  to  the  work  of 
his  hands.  "Who  is  like  imto  the  Lord,  who  dwelleth  on 
high,  who  humbleth  himself  to  behold  the  things  that  are  in 
heaven  and  in  earth?"  Ps.  cxiii.  5,  6.  The  Psalmist  ad- 
mired God,  that  he  humbled  himself  to  behold  things  that 
&re  in  heaven ;  and  how  much  more  then  is  he  to  be  admired 
that  he  humbled  himself  to  acquaint  himself  with  man? 
Let  us  then  be  filled  with  a^lmiration,  that  God  should  take 
US  so  nigh  unto  himself.  As,  Ps.  viii.  4,  "  AVhat  is  man, 
that  thou  art  mindful  of  him?  or  the  son  of  man,  that  thou 
shouldst  visit  him  ?"  And  Job  vii.  17, 18,  "  What  is  man,  that 
thou  shouldst  magnify  him  1  and  that  thou  shouldst  set  thy 
heart  upon  him?  and  that  thou  shouldst  visit  him  every 
morning?"     Man  in  the  pride  of  his  heart  seeth  no  such 


JESUS  THE  BEST  FRIEND  OF  MA^•.  63 

great  matte*-.'  in  it,  Init  a  humble  soul  is  filled  witli  astouibh- 
ment.  "  Thus  saith  the  high  and  lofty  One  that  inhabiteth 
eternity,  whose  name  is  Holy;  I  dwell  in  tlie  high  and  holy 
place,  with  him  also  that  is  of  a  contrite  and  huml)lc  spirit, 
to  revive  the  spirit  of  the  humble,  and  to  revive  the  lieart 
of  the  contrite  ones,"  Isa.  Ivii.  15.  Oh,  saith  the  humble  soul, 
will  the  Lord  have  respect  unto  such  a  vile  worm  as  I  am? 
Will  the  Lord  acquaint  himself  with  such  a  sinful  wretch 
as  I  am  ?  "Will  the  Lord  open  his  arms,  his  bosom,  his  heart 
to  me?  Shall  such  a  loathsome  creature  as  I  find  favour  in 
his  eyes?  In  Ezek.  xvi.  1-5,  we  have  a  relation  of  the  wonder- 
ful condescension  of  God  to  man,  who  is  there  resembled  to 
a  wretched  infant  cast  out  in  the  day  of  its  birth  in  its  blood 
and  filthiness,  no  eye  pitying  it ;  such  loathsome  creatures 
are  we  before  God,  and  yet  when  he  passed  by,  and  saw  us 
polluted  in  our  blood,  he  said  unto  us,  Live.  It  is  doubled, 
because  of  the  strength  of  its  nature;  it  was  "the  time  of 
love,"  ver.  8.  Tliis  was  love  indeed,  that  God  should 
take  a  filthly  wretched  thing,  and  spread  his  skirts  over  it, 
and  cover  its  nakedness,  and  swear  unto  it,  and  enter  into  a 
covenant  with  it,  and  make  it  his ;  that  is,  that  he  should 
espouse  this  loathsome  thing  to  himself,  that  he  Avould  bu 
a  liusiiand  to  it ;  this  is  love  unfiithomable,  love  incon- 
ceivable, self-principle  love ;  this  is  the  love  of  God  to  man, 
for  God  is  love.  Oh  the  depth  of  the  riclies  of  the  bounty  ami 
goodness  of  God !  How  is  liis  love  wonderful,  and  his  grace 
■past  finding  out !  How  do  you  find  and  feel  your  hearts 
afl'ccted  upon  tlie  report  of  these  things?  Do  you  not  see 
matter  of  admiration,  and  cause  of  wonder  i  Are  you  not 
as  it  were  launched  forth  into  an  ocean  of  goodness,  where 
you  can  sec  no  shore,  nor  feel  no  bottom  1  Ye  may  make  a 
judgment  of  yourselves  by  the  motions  and  afiections  that 
ye  feel  in  yourselves  at  the  mention  of  this.  For  tluis  Christ 
judged  of  the  faith  of  the  centurion  that  said  unto  him, 
"Lord,  I  am  not  wortliy  tbat  thou  sliouldst  come  under  my 
roof.  "When  Jesus  heard  tliis,  he  marvelled,  and  said  to  them 
that  followed  him,  I  say  unto  you,  I  have  not  found  so  gi-eat 
faith,  no,  not  in  Israel,"  ]Matt.  viii.  8,  10.  If,  then,  you  feel 
not  your  souls  mightil}^  affected  with  this  condescension  of 


64  HEAVEN  UPON  EARTU;  OR, 

God,  say  tliiis  unto  your  souls,  What  aileth  thee,  0  my 
soul,  tliat  thou  art  no  more  afit'ected  Avith  the  goodness  of 
God  1  Art  thou  dead,  that  thou  canst  not  feel  1  Or  art  thou 
blind,  that  thou  canst  not  see  thyself  compassed  about  with 
astonishing  goodness  ?  Behold  the  King  of  glory  descending 
from  the  habitation  of  his  majesty,  and  coming  to  visit  thee ! 
nearest  not  thou  his  voice,  saying,  "Open  to  me,  my  sister: 
behold,  I  stand  at  the  door  and  knock.     Lift  ujj  yourselves, 

0  ye  gates,  and  be  ye  lifted  up,  ye  everlasting  doors,  that  the 
King  of  glory  may  come  in.  Behold,  0  my  soul,  how  he 
waits  still  \\hile  thou  hast  refused  to  open  to  him !  Oh  the 
wonder  of  his  goodness !  Oh  the  condescension  of  his  love, 
to  visit  me,  to  sue  unto  me,  to  wait  upon  me,  to  be  acquaint- 
ed with  me !  Thus  work  up  your  souls  into  an  astonish- 
ment at  the  condescension  of  God. 

USE  p. 

Secondly,  Is  there  to  be  acquaintance  between  the  soul 
and  God?  Then  let  us  learn  to  make  a  right  judgment  of 
our  own  excellency;  let  us  judge  of  ourselves  as  too  high 
and  noble  to  converse  with  this  base  and  beggarly  world. 

1  am  of  a  nobler  original  than  to  debase  myself  to  such 
mean  things.  I  am  the  offspring  of  God,  and  shall  I  acquaint 
myself  ^^•ith  earth  l  I  am  of  the  family  of  God,  and  shall  I 
converse  with  Satan  ?  Is  there  bread  enough  in  my  Father's 
house,  and  shall  I  perish  for  hunger  ?  Lift  up  thyself,  0 
my  soul,  shake  off  the  entanglements  of  the  flesh,  break  out 
of  that  bondage  of  the  devil,  trample  upon  the  glory  of  the 
world,  and  scorn  to  let  out  thy  precious  desires  upon  dung 
and  dross ;  get  the  moon  under  thy  feet,  clothe  thyself  with 
the  sun,  put  on  the  Sun  of  righteousness,  come  into  the 
palace  of  God,  and  acquaint  thyself  with  him  ;  for  this  is 
thy  glory,  this  is  thy  excellency.  You  precious  ones,  who 
can  call  God  Father,  and  the  Son  Brother,  who  have  fellow- 
ship with  the  Father  and  the  Son,  who  may  have  commu- 
nion with  the  Holy  Ghost,  what  do  you  lying  among  the 
pots  1  What  do  you  raking  in  dunghills  ?  What  do  you 
conversing  with  the  world  ?  Have  a  holy  scorn  of  these 
things  as  below  the  dignity  of  yom-  souls:   know  your 


JESCS  THE  BEST  FKIEND  OP  MAN.  65 

worth ;  esteem  yourselves  as  of  more  value  than  all  these 
lower  treasures.  This  is  your  glory  and  your  excellency, 
tliat  ye  are  of  God's  acquaintance,  that  ye  are  sons  of  God, 
heirs  of  God,  and  jdint  heirs  with  Christ,  that  ye  under- 
stand and  know  God. 

There  are  two  things  wherein  most  men  are  mistaken. 

First,  In  the  nature  of  pride.  Some  look  upon  that  only 
as  pride  which  manifesteth  itself  in  costly  ai)parei  anil 
bodily  ornaments  beyond  the  degree  and  rank  of  the  person. 
Some  look  no  farther  than  the  carriage  of  one  man  towards 
another.  Now  favourably  consider  with  me,  that  the  great- 
est pride  in  the  world  is  man's  imdue  esteem  of  himself 
toward  God ;  and  this  is  in  the  heart  of  every  one  by  nature. 
Every  one  l)y  nature  doth  lift  iip  himself  against  God,  goes 
about  to  dethrone  God,  and  to  crown  liiinself:  everyone 
takes  counsel  in  liis  heart  against  the  Lord,  saying,  *•'  Let  us 
break  his  bands  asunder,  and  cast  his  cords  from  us."  This 
is  the  voice  of  every  one  that  dares  wilfully  to  sin :  "  We 
will  not  have  God  to  rule  over  us."  Yet  this  is  the  work- 
ing of  the  pride  of  a  man  against  God,  to  thrust  God  out  of 
the  throne  of  his  majesty,  and  to  set  himself  in.  Fur  what 
is  God's  glory  and  respect  among  his  creatures  ?  Is  it  not 
this ;  that  he  being  the  beginning  and  Author  of  all,  should 
lie  likewise  the  end  of  all  '.  And  this  is  the  very  ])urpose  of 
God  in  making  man,  tliat  having  received  himself  from 
God,  he  shoukl  have  what  he  might  freely  give  up  to  God ; 
so  that  all  man  is,  and  all  that  he  hath,  is  to  be  oft'ered 
to  God,  as  the  euil  and  centre  of  all.  Now  a  sinning  crea- 
ture brings  God  luidcr  to  serve  him,  to  ]irovide  fur  him. 
Now  though  this  pride  of  man  against  God  l)e  n(»t  so  mncli 
taken  notice  of,  yet  it  is  the  very  daring  sin  of  the  world. 
It  is  indeed  to  be  wondered  at,  that  ever  creature  did  cast 
out  the  first  thoughts  of  such  an  attempt.  Now  consider 
liow  Sir  man'.s  pride  is  from  his  true  excellency  m  his  union 
with  God.  We  are  therefore  to  distinguish  between  that 
liigh  esteem  tiiat  man  is  to  have  of  himself,  and  pride.  For 
man  to  look  u])on  liimself  as  a  noble  being,  and  of  rank 
above  all  the  natnral  world,  it  is  not  jiride,  for  thus  he  is 
(being  a  spiritual   understanding  agent)   in  a  capacity  of 


G6  iiEAVF,:,'  rroN  E.vntn  ;  or, 

being  acquainted  with  God,  of  being  unitetl  to  God,  and  as  I 
may  say,  of  exchanging  himself  witli  God. 

Secondly,  Another  mistake  of  most  men  is,  concerning 
their  dignity  and  excellency,  and  in  the  rnle  and  measure 
of  their  excellency.  Most  measure  their  dignity  by  the 
advantage  which  they  have  over  others  in  this  world :  as 
some  in  their  power  and  authority ;  some  in  their  friends 
and  relations  ;  some  in  their  riches  and  estates ;  some  in 
their  wisdom  and  faculties;  some  in  their  strength  and 
power.  And  what  more  universal  evil  is  there  than  this, 
for  every  one  into  something  or  otiier  to  lift  himself  up  in 
his  own  esteem,  and  in  his  thoughts  to  tread  upon  others, 
as  something  inferior  to  himself?  But  men  lie  blinded  in 
then-  own  delusions,  not  considering  what  is  the  true  excel- 
lency of  man;  nor  know  the  right  rule  by  which  man's 
worth  is  to  be  judged  of.  The  way  for  us  to  judge  rightly 
concerning  ourselves,  is  to  see  how  we  stand  towards  God. 
God  is  the  perfection  of  excellency ;  and  the  nigher  we  are 
to  God,  the  gTcater  is  our  excellency.  This  is  the  greatness 
of  a  nation,  to  be  nigh  to  God.  "  What  nation  is  there  so 
great,  which  hath  God  so  nigh  unto  theml"  Dent.  iv.  7. 
And  Amos  viii.  7,  God  is  called  the  excellency  of  Jacob. 
God  sweareth  not  by  anything  below  himself;  therefore 
God  is  here  meant.  God  is  called. the  Glory  of  his  people. 
"  The  Lord  shall  be  to  tliee  an  everlasting  light,  and  thy 
God  thy  glory,"  Isa.  Ix.  19.  Now  God  is  the  glory  of  those 
that  are  acquainted  with  liira. 

First,  By  virtue  of  the  relation  wherein  God  stands 
towards  them.  An  intimate  relation  to  those  that  are  per- 
sons of  dignity  and  wortli  doth  communicate  worth  and 
dignity  to  those  who  arc  so  related  to  them.  Thus  the  son  of 
a  mean  man  is  not  so  highly  valued  and  esteemed  as  the 
son  of  a  prince.  David  reckoned  it  to  be  a  great  thing  to 
be  son-in-law  to  a  king :  "  Who  am  I,  and  what  is  my  life, 
or  my  father's  family  in  Israel,  that  I  should  be  son-in-law 
to  the  kingf  i  Sam.  xviii.  18.  Thus  are  we  to  reckon  it 
onr  dignity  and  excellency  to  be  in  nigh  relation  to  God, 
to  be  sons  of  God,  to  lie  heirs  of  God,  and  to  be  the  friends 
of  God;   wliat  greater  honour  than  this,  to  be  in  such 


JESUS  THE  BEST  FRIEND  OF  MAN.  67 

a  nigh  relation  to  the  God  of  glory  ?  Now  the  excellency 
that  we  have  from  this  relation  ariseth  from  the  excellency 
of  that  act  which  is  the  fuiinJatiun  of  this  relation,  and  that 
is  our  being  born  of  God,  as  we  are  sons,  John  i.  12, 13. 
God  marrying  us  to  himself,  as  he  is  oiu-  Husband  ;  "  Turn, 
0  backsliding  childi'en,  saith  the  Lord,  fur  I  am  married 
unto  you,"  Jer.  iii.  14.  God  takes  us  into  fellowship  and 
communion  and  acquaintance  with  himself,  as  he  makes  us 
his  friends  and  his  acquaintance.  This  act  of  God  doth 
instamp  a  wurth  and  excellency  upon  man,  as  the  impres- 
sion of  the  king's  seal  upon  wax,  and  makes  it  of  value.  It 
is  spoken  as  the  glory  of  the  servants  of  God.  Those  that 
follow  the  Lamb,  ''  thej-  shall  see  his  foce,  and  his  name 
shall  be  in  their  foreheads,"  Rev.  xxii.  4 ;  that  is,  God  hath 
chosen,  and,  as  it  were,  marked  them  out  for  his  own :  and 
this  marking  them  and  owning  them  sets  a  high  dignity 
upon  them,  such  as  secures  them  from  the  curse  that  is  to 
be  upon  all  besides ;  as.  Rev.  ix.  4,  they  aro  commanded  to 
liurt  none  "  but  tlnjse  who  have  not  the  seal  of  God  on  their 
foreheads."  This  relation  of  the  soul  to  God  gives  the  soul 
an  excellency,  as  it  doth  interest  the  soul  in  the  glory  and 
excellency  of  God  himself;  they  are  God's,  and  God  is 
theirs;  "  I  will  dwell  in  them,  and  walk  with  them,  and  I 
will  be  their  God,  and  they  shall  be  my  peo])le,"  2  Cor.  vi. 
1 G.  lie  argues,  from  the  dignity  of  this  i-elation,  that  they 
should  count  themselves  too  good  to  converse  with  the 
world  ;  "  AVherefure,  come  out  from  among  them,  and  be  ye 
separate,  saith  the  Loi-d,  and  touch  not  the  unclean  thing; 
and  I  will  receive  you,  and  be  a  Father  unto  you,  and  ye 
shall  be  my  sons  and  daughters,  saith  the  Lord,"  ver.  17. 
Thus  you  see  the  dignity  that  is  upon  the  soul  by  its 
acquaintance  with  God.  Our  relation  to  God  in  our  acquaint- 
ance with  him,  doth  ennoble  ns,  lift  us  above  the  world, 
make  us  that  we  are  too  good  fir  tlie  company  of  those  that 
are  not  acquainted  with  God.  It  is  then  no  j^ride  in  us  thus 
to  esteem  ourselves,  to  have  high  thoughts  of  ourselves, 
because  of  that  acquaintance  which  our  souls  are  to  have 
with  God.  It  is  jiride  to  think  too  highly  of  ourselves; 
but  it  is  sobriety  to  think  of  ourselves  according  to  that 


6S  ^EAVE^'  utoN  eartu  ;  or, 

actixiaintance  which  we  have  with  God.  "  I  say,  through 
the  grace  of  God  given  to  me,  to  every  man  that  is  among 
you,  not  to  think  of  himself  more  highly  than  he  ought  to 
think ;  but  to  think  soberly,  according  as  God  hath  dealt  to 
every  man  the  measure  of  faith,"  Rom.  xii.  3.  Here  the 
apostle  commands  them  to  measure  the  esteem  which  they 
have  of  themselves  by  tiie  measure  of  faith  which  they 
have  from  God ;  because  by  faith  they  come  to  be  valued 
excellent  in  the  eye  of  God.  So  likewise  we  are  to  measure 
our  esteem  which  we  have  of  ourselves  by  the  measure  of 
our  acquaintance  which  we  have  with  God ;  because  by  ac- 
quaintance with  him,  wc  come  to  be  truly  excellent.  And 
while  we  do  thus,  we  shall  not  think  more  highly  of  our- 
selves than  we  ought  to  think:  for  while  we  account  our- 
selves excellent  because  of  our  acquaintance  with  Gud,  we, 
in  lifting  up  ourselves,  magnify  God ;  and  while  we  thus 
glory,  we  glory  in  the  Lord,  1  Gor.  i.  31.  But  now  herein 
we  are  to  beware  of  two  things. 

First,  That  we  distinguish  carefully  between  our  capacity 
of  being  acquainted  with  God,  and  our  being  actually  ac- 
quainted Avith  him;  for  our,  capacity,  or  being  so  as  that  we 
may  be  acquainted  with  God,  is  of  no  worth,  unless  we  be 
actually  acquainted  with  him.  We  are  in  a  remote  capacity 
naturally  as  men,  and  we  are  in  a  more  nigh  capacity  by 
the  mercy  and  covenant  of  God  ;  but  this  adds  no  true  worth 
to  the  soul,  without  the  actual  acquaintance  of  the  soul 
with  God.  Yea,  man  is  the  worse  for  this,  if  he  be  A\'ithout 
the  other;  for  if  man,  being  made  lit  for  enjoyment  of  God 
and  communion  with  him,  and  never  attain  to  an  enjoy- 
ment of  him,  he  becomes  more  vile  than  those  things  whose 
nature  is  inferior,  if  they  attain  to  the  jjerfection  of  that 
nature.  And  it  is  like  to  fare  worse  with  man,  if  he  fall 
short  of  the  glory  of  God,  because  he  was  capalile  of  the 
glory  of  God,  than  with  beasts  which  are  not  cajmble  of  it. 
And  again,  in  regard  of  that  more  nigh  capacity  wherein 
we  are  by  Jesus  Christ  of  acquaintance  with  God,  if  we 
are  not  really  acquainted  with  God,  we  shall  thereby 
not  only  have  no  addition  of  excellency,  but  thereby  we 
shall  be   more  vile  and  miseralile:    and  therefore  those 


JESrS  TnE  BEST  FRIEXD  OP  MAN.  fiO 

who  through  the  mercy  of  God  have  been  iii  the  visible 
cliurch,  and  have  heard  of  the  good  will  of  God  to  man 
tlirougli  Christ,  and  know  that  God  is  ready  to  entertain 
them  into  acqnaintance  with  himself  ;  if  they  shali  fall  short 
of  this,  their  condemnation  will  be  greater  tlian  that  of  those 
who  never  heard  of  God's  invitation  and  liis  gTace  in  Jesns 
Christ.  If  we  therefore  shall  glory  in  onr  capacity  of  being 
of  the  acquaintance  of  God,  and  neglect  to  be  really  ac- 
quainted with  liim,  we  do  but  as  the  Jews  of  old,  a\  ho  cried 
out,  "  The  temple  of  the  Lord  arc  these,"  Jer.  vii.  4.  And 
tlie  nigher  we  are  to  God,  if  we  do  not  come  to  a  thorough 
closure  with  him,  the  uigher  we  are  to  the  stroke  of  his 
wrath :  as  the  nigher  any  is  to  a  musket-shot,  the  greater 
will  the  force  of  it  be  upon  Irim.  Distinguish,  therefore, 
^between  our  capacity  of  being  acquainted  \\  ith  God,  and 
oiu'  actual  acquaintance  with  him. 

Secondly,  ^^'o  must  Ijeware  lest  in  our  esteem  of  ourselves 
we  lay  the  foundation  of  our  glory  in  ourselves.  There  is 
tliat  in  every  one's  corrupt  nature  which  doth  provoke  him 
toit:  so  that  I  dare  boldly  say  that  there  is  not  a  man  in 
liis  corrupt  natural  state  who  doth  not,  some  v.-ay  or  other, 
lift  up  himself  in  his  own  esteem  for  something  of  his  own. 
And  we  ;ire  apt  to  make  eveiy  spiritual  excellency  to  be 
matter  for  ]>ride  and  self-conceitedness.  We  do  not  sufli- 
ciently  eye  (Jod  as  the  fountain,  the  author,  the  foundation, 
the  rule,  and  pattern  of  all  our  excellency.  Such  is  the  way 
wherein  God  receiveth  man  to  acquaintance  with  himself, 
that  he  might  hide  pride  from  his  eyes,  and  that  no  flesh 
might  glory  in  his  presence,  1  Cor.  i.  29.  If  Ave  therefore 
lay  the  foundation  of  our  glory  in  oureelves,  and  please  our- 
selves in  the  sparks  that  we  have  kindled,  we  shall  glory  in 
our  shame,  and  lie  down  in  sorrow.  Tliis  high  esteem  which 
tre  are  to  have  of  ourselves,  because  of  our  acquaintance 
with  God,  doth  not  at  all  contradict  that  precious  grace 
of  humility,  but  they  rather  heli)  forward  one  another;  for 
the  more  any  esteems  himself,  because  of  that  relation 
which  he  hath  to  God,  the  less  is  the  esteem  of  himself,  be- 
cause of  anything  of  his  own;  the  more  A\e  make  God  the 
matti-r  of  our  gloi  v.  tlie  less  do  wc  glory  in  ourselves;  the 


70  HEAVEN  tJPON  EAKTH  ;   OR, 

more  we  a,pprehen(l  of  oui'  excellency  being  from  God,  the 
less  account  do  we  make  of  all  other  seeming  excellencies. 
When  the  light  of  the  sun  ariseth,  then  all  star-light  dis- 
appears. 

First,  All  dignity  we  have  seems  to  arise  from  that  rela- 
tion which  we  have  to  God  in  acquaintance  with  him. 

Secondly,  By  acquaintance  with  God,  we  come  to  have 
an  absolute  positive  dignity,  which  is  real  in  our  persons, 
yet  still  depending  upon  God.  As  by  our  union  with  Christ, 
we  come  to  have  a  righteousness  imputed,  which  is  our  jus- 
titication,  and  a  righteousness  likewise  inherent,  which  is 
our  sanctification ;  so,  by  our  acquaintance  Avith  God,  we 
have  a  dignity,  as  it  were,  imputed  by  our  relation  to  God, 
and  a  dignity  real,  which  is  that  excellency  whereby  we 
are  made  absolutely  better.  By  acquaintance  with  God  we 
come  to  be  like  God ;  and  the  image  of  God  in  us  is  the 
greatest  excellency  that  we  are  capable  of.  When  Moses 
had  been  forty  days  in  the  mount  with  God,  his  face  did 
shine  with  such  a  brightness,  that  the  people  could  not 
behold  him:  so  those  that  converee  with  God  retain  a 
lustre  which  shines  in  their  converse  with  men.  The  image 
or  picture  of  any  worthy  person  is  esteemed  by  them  that 
esteem  the  person,  and  this  esteem  of  it  is  from  a  relation 
which  it  hath  to  that  person ;  but  now  the  children  of  any 
person  whom  we  love,  being  a  lively  image  of  their  father's 
person,  have  another  value  upon  them,  having  not  only  a 
relation  worthy,  because  of  their  resemblance  in  the  out- 
ward lineament,  but  a  real  participation  of  nature  and  dis- 
position, which  they  receive  from  their  father :  so  there  is 
an  excellency  in  those  that  are  acquainted  with  God,  not 
only  as  being  in  relation  to  him,  but  as  receiving,  and  being 
partakers  of  the  divine  nature.  As  children  learn  to  i)ro- 
nounce  their  words  according  to  the  pronunciation  of  the 
mother  or  nurse  with  whom  they  converse,  (as  every  one 
is  apt  to  be  formed  imto  the  manner  and  disposition  of 
the  company  wherein  they  most  usually  are ;)  thus  those 
who  converse  with  God  become  in  some  measure  like  unto 
God;  and  this  is  positive  personal  excellency  which  those 
have  which  converse  with  God.    Thus  the  Apostle  John 


JESUS  THE  BEST  FRIEND  OF  MAX.  71 

urgetli  concerning  tliat  perfection  of  glory  and  excellencj', 
vhich  lu'rcafter  is  to  be  upon  those  that  are  the  sons  of 
God:  "But  it  doth  not  yet  appear  what  we  shall  be,  but 
we  know  that  when  he  shall  appear,  we  shall  be  like  him, 
for  we  shall  see  him  as  he  is."  In  heaven  we  shall  be  like 
God,  because  we  shall  see  God;  and  on  earth,  those  that 
converse  with  God  shall  in  some  measure  be  like  God,  ac- 
cording to  their  measure  of  acquaintance  with  him.  And 
so  Paul  argues  concerning  this  present  life :  "  But  we  all, 
with  open  face  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  changed  into  the  same  image,  fi"om  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord,"  2  Cor.  iii.  18.  Here  we 
see  clearly,  that  beholding  the  glory  of  the  Lord  doth  change 
into  the  same  image  of  God,  and  likewise  that  this  image 
of  God  only  is  the  glory  of  man ;  for  that  is  meant  by  "  from 
glory  to  gloiy ;"  that  is,  from  one  degree  of  glorious  simili- 
tude to  another  degree  of  glorious  resemblance  and  likeness 
to  God.  Thus  ye  have  seen  that  the  excellency  of  man 
consistetli  in  his  acquaintance  with  God ;  and  that,  by  the 
virtue  of  his  relation  to  God,  he  hath  an  iminitcd  excellency; 
and  an  exct'llcncy  by  his  propriety  in  God,  in  whom  is  all 
excellency:  and  that  by  his  converse  with  God,  and  ac- 
quaintance with  him,  he  becomes  really  like  God,  which  is 
liis  inherent  excellency.  Let  us  then  reckon  of  ourselves 
as  those  who  liave  their  dignity  and  excellency  from  God, 
and  in  this  let  us  glory,  that  we  know  God,  and  are  ac- 
quainted with  God.  This  is  the  second  use  of  this  proi^o- 
bition. 

USE  III. 

First,  If  man  ought  to  be  acquainted  with  God,  then  let 
us  all  inquire  into  ourselves,  whether  we  are  acquainted  with 
him  or  no.  Let  us  every  one  turn  into  our  own  bosoms,  and 
r.'Ai.  ourselves  this  question;  Thou  hast  heard,  0  my  soul, 
tliat  which  is  thy  great  duty,  that  wliicli  is  the  very  end  of 
thy  creation  and  thy  redemption,  and  that  the  highest  per- 
fection of  tbv  noblest  facultv  consists  in  knowini;  God,  and 
being  ac(iuainted  with  him,  which  cont;iins  a  nigh  uuion  to 
him,  and  intiniute  conveiiie  with  him,  and  mutual  comniuu- 


72  HEAVEN  UPON  EARTH;   OR, 

ion  to  God,  and  from  God,  and  radicated  unmovcable  love  to 
God ;  these  are  excellent  things,  0  my  soul :  what  is  thy 
case  ?  Art  thou  one  of  those  precious  ones,  who  converse 
oft  with  God,  and  talk  oft  of  God,  whom  ho  will  make  up 
with  his  jewels  1  Or  art  thou  onp  of  those  wretched  crea- 
tures, who  are  alienated  from  the  life  of  God  by  reason  of 
the  ignorance  that  is  in  them  1  Or  art  thou  one  of  those  who, 
having  been  sometimes  afar  off,  are  now  made  nigh  to  God 
by  the  blood  of  Christ,  and  so  are  led  into  fellowship  and 
communion  with  the  Father  and  the  Son  by  the  Spirit  ? 
Or  art  thou  one  of  those  who  look  upon  God  afar  off,  and 
whom  God  looks  upon  afar  off]  I  beseech  you,  every  one 
of  you,  deal  seriously  and  accurately  with  yourselves  in 
this  inquiry ;  for  it  is  most  certain  that  most  men  in  the 
world,  yea,  in  the  visible  cliurcli,  are  not  acquainted  with 
God.  Thus  it  hath  been  in  all  generations  from  the  begin- 
ning of  the  world,  and  thus  it  is  at  this  day :  the  people  of 
God  have  been  like  a  little  flock  of  sheep,  while  the  rest  are 
like  locusts,  covering  the  whole  face  of  the  earth.  The  peo- 
ple of  God  have  still  complained  that  they  are  but  as  the 
gleaning  of  the  vintage,  and  as  two  or  three  olive-berries  in 
the  top  of  the  utmost  branches,  when  the  rest  have  been 
gathered.  The  visible  church  of  God,  in  respect  of  the  rest 
of  the  world,  how  small  a  part  is  it !  In  the  visible  church 
how  few  live  up  to  their  religion,  by  any  considerable  pro- 
fession I  How  little  difi'erence  is  there  between  most  among 
lis,  and  heathens !  And  of  those  that  profess,  and  lay  claim 
to  something  beyond  others  among  whom  they  live,  how 
many  betray  their  profession  by  their  wicked  practice  and 
worldly  conversation !  So  that  when  we  have  made  inquiry, 
there  will  remain  very  few  of  tliose  that  are  really  acquaint- 
ed with  God ;  it  concerns  us  then  to  be  very  diligent  in  in- 
quiring, what  is  our  case  ? — how  we  stand  towards  God. 

Secondly,  I  shall  be  the  more  earnest  in  i^ressing  you 
upon  a  diligent  search  into  what  acquaintance  you  have 
gotten  with  God,  because  I  know  that  those  that  have  least 
acquaintance  with  God  are  most  apt  to  neglect  this  inquiry. 
It  may  be,  a  tender  soul  that  hath  been  much  with  God  will 
be  ready  upon  the  first  hint  to  enter  into  the  secrets  of  Ins 


JESDS  THE  BEST  FKIENH  OF  MAN.  73 

own  heart,  to  look  over  liis  evidences,  to  call  to  niiiul,  When 
have  I  drawn  nigh  to  God?  When  have  I  conversed  with 
God  ?  When  have  I  communion  with  God  ?  Ilath  my  life 
l)een  a  walking  with  God  ?  Have  I  dwelt  with  God,  and 
made  my  abode  with  hiin  ?  Thus  the  soul  that  makes  high 
account  of  its  acquaintance  with  God  will  be  trung  and  ex- 
amining itself;  and  it  may  be,  upun  its  more  awakened 
signs  of  its  sometimes  departing  from  God,  or  feeling  some 
present  strangeness,  it  will  be  apt  to  conclude  of  itself.  Surely 
I  am  none  of  those  precious  ones  whose  life  is  a  converse 
with  God.  But  the  common  generation  of  the  world,  oh, 
how  hardly  will  they  be  brought  to  asi  themselves  this 
((uestiun,  whether  they  are  of  the  acquaintance  of  God  or  no ! 
How  often  have  they  been  urged  with  a  great  ami  vehement 
affection  upon  trial,  how  their  souls  stand  towards  God ! 
andhithert(^  they  have  neglected  it.  I\Iany  are  so  inconsid- 
erate as  to  think  what  is  spoken  is  nothing  to  them  :  they 
come  and  sit  in  the  congregation,  but  their  hearts  are  out 
of  reach,  out  of  the  shot  of  the  word ;  so  they  go  away,  and 
the  word  to  them  is  as  if  it  had  Udt  been.  Many  are  so 
light  and  vain,  and  frothy  in  their  si>irits,  as  that  the  streams 
will  almost  as  soon  return  to  their  fountain,  as  they  will  be 
persuaded  to  turn  in  and  inquire  into  their  own  souls.  In  all 
naturally  there  is  an  averseness  to  come  to  the  light,  that 
their  works  and  hearts  may  be  manifested.  If  I  should 
come  to  you  one  by  one,  and  beseech  you  Avith  the  greatest 
earnestness  wherewith  I  were  able,  when  you  go  from  tho 
congregation  to  take  opportunity  to  go  in  secret,  and  enter 
upon  trial  with  your  hearts,  and  ask  yourselves  thoroughly 
this  question,  and  let  them  not  alone  till  you  have  a  clear 
determinate  answer,  whether  you  are  in  a  state  of  acquain- 
tance with  God ;  I  fear  you  would  go,  one  to  his  pleasui-es, 
another  to  thi«  vanity,  and  another  to  this  covetousness,  and 
iihnost  all  of  you  neglect  this  work  of  so  great  concernment. 
Let  me  thenfore  urge  you  with  all  earnestness,  that  you  will 
not  account  it  a  small  matter,  whether  you  be  acquainted 
with  God  or  not;  and  so  mglect  this  trial  of  yourselves: 
but  bring  up  your  liearts  roundly  to  the  examination,  yield 
not  to  their  umcasouablc  withdrawings,  force  them  to  an- 


74  HEAVEN  UrON  EARTH  ;   OR, 

Mvcv.  If  you  make  any  account  of  the  charge  of  God,  if  yo  u 
make  any  account  of  the  excellency  of  man,  if  you  wouUl 
not  lose  the 'highest  privilege  of  the  creature,  if  you  haVe 
any  esteem  of  the  life  of  heaven,  know  yourselves  in  this, 
whether  you  are  in  a  state  of  acquaintance  with  God,  and  be 
serious  and  diligent  in  this  inquiry. 

Thii'dly,  Because  men  are  so  exceeding  apt  to  he  mistaken, 
and  to  misapprehend  concerr.'ing  themselves,  that  they  are 
in  a  state  of  acquaintance  with  God,  while  they  are  mere 
strangers  unto  him  ;  such  as  those  whom  our  Saviour  speaks 
of,  IMatt.  vii.  22,  23,  "  Many  will  say  to  me  in  that  day.  Lord 
Lord,  have  we  not  prophesied  in  thy  name  ?  and  in  thy  name 
have  cast  out  devils  1  and  in  thy  name  done  many  wonder- 
ful works  1 "  and  then  he  will  profess  unto  them,  "  I  never 
knew  you :  depart  from  me,  ye  workers  of  iniquity."  They 
take  it  for  granted,  that  because  of  such  privileges,  and  gifts, 
and  common  graces  which  they  had,  therefore  they  were  well 
acquainted  with  Christ ;  but  our  Saviour  answereth, "  I  never 
knew  you  ;"  that  is,  I  never  had  any  acquaintance  with  you. 
Such  are  those  who  are  resembled  to  us  by  five  fooUsh 
virgins.  Matt.  xxv.  11, 12.  The  five  foolish  virgins  come  wheri 
the  door  is  shut,  and  say,  "  Lord,  Lord,  open  unto  us ;"  but  he 
answereth,  "Verily  I  say  unto  you,  I  know  you  not;"  that 
is,  never  had  acquaintance  with  you :  you  never  knew  me 
in  the  time  of  your  life,  and  I  will  not  know  you  now :  you 
were  ashamed  to  own  me  before  men,  and  I  will  be  ashamed 
to  own  you  before  my  Father.  Men  are  so  apt  to  be  mista- 
ken in  judgment  of  themselves,  that  they  think  themselves 
rich  and  increasing  with  goods,  and  to  have  need  of  nothing, 
when  they  are  wretched,  miserable,  and  poor,  and  blind, 
and  naked.  And  this  made  David  to  cry  out,  after  he  had 
been  trying  himself,  "  Search  me,  0  God,  and  know  my 
heart ;  try  me,  and  know  my  thoughts ;  and  see  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the  way  everlasting," 
Ps.  cxxxix.  23,  24.  This  unaptness  in  us  to  make  a  right 
judgment  of  oirrselves  in  our  relation  to  God,  ariseth, 

First,  From  that  deep  root  of  self-love  that  is  in  us  by 
nature,  whereby  we  are  apt  to  apprehend  well  of  ourselves, 
and  please  ourselves  with  a  good  conceit  of  ourselves,  though 


JESUS  THE  BEST  FRIEND  OF  MAX.  75 

vre  are  never  so  bad.  And  such  is  the  nature  of  this  affec- 
tion, that  it  l)linds  our  eyes,  and  prejudices  the  mind,  that 
it  cannot  make  a  ri<:;ht  judgment.  As  aftection  in  some  pa- 
rents to  then'  chilch'cn  makes  them  reckon  that  which  is  a 
blemish  to  be  a  beauty  in  their  cliilihx'U;  so  dotli  inordin- 
ate self-love  work  in  men,  in  the  judgment  of  tliemselves. 
Men,  wlien  they  judge  themselves,  look  into  a  flattering 
glass,  which  presents  them  in  greater  beauty  than  that  which 
is  their  own. 

Secondly,  We  judge  amiss  of  ourselves,  because  we  take 
not  a  right  rule  fur  our  judgments,  as  those  of  whom  Paul 
speaks,  2  Cor.  x.  12:  "Some  commend  themselves:  but 
they,  measuring  themselves  by  themselves,  and  comparing 
themselves  witli  themselves,  are  not  wise."  If  we  take  our- 
selves to  be  the  rule  and  measure,  tl\en  we  cannot  discern 
our  own  crookedness  and  irregularness. 

Thirdly,  We  judge  amiss  of  ourselves,  because  of  the  de- 
ceitfulness  of  our  hearts.  "  The  heart  is  deceitful  above  all 
things,  and  desperately  wicked:  who  can  know  it?  Jcr.  xvii. 
9.  Gross  wickedness  is  apparent  to  the  purblind  eye ;  but 
v/here  there  is  an  abstaining  from  gross  outward  sins,  there 
arc  special  workings  of  corruption,  such  as  pi-ide,  self-love, 
distrust  of  God,  and  love  of  the- world;  any  of  which  shut 
up  tlie  soul  against  God,  as  with  bolts  and  bars;  and  these 
lying  inward  are  not  discerned.  Other  accounts  may  be 
given  of  the  imaptness  to  make  a  due  judgment  of  our- 
selves. It  concerns  us,  therefore,  to  be  exact  in  o)ir  trial, 
and  trust  not  to  a  sudden  answer;  for  we  arc  ready  to  make 
a  short  work  of  it,  and  to  save  ourselves  tbe  labour,  ami  to 
sit  down  with  charitable  thoughts  of  ourselves.  Wliatso- 
ever  answer,  therefore,  our  hearts  give  us,  let  us  sec  cleared, 
and  have  such  reason  for  it,  that  wc  may  know  how  to  \n-o- 
cecd  with  ourselves,  upon  a  right  judgment  of  ourselves. 
The  chief  work  of  trial  in  this  particular  acquaintance  with 
God  will  be  from  those  ])articulars  wlierein  I  o])ened  tin- 
nature  of  the  fioul's  acquaintance  with  God.  Let  us,  there- 
fore, take  those  heads,  and  our  own  experience  of  ourselves, 
and  by  a  rational  deduction,  let  us  fni<l  out  our  own  estate. 

As  thus :  1.  Those  that  arc  acquainted  with  God  arc  brouglit 


7G  UEAVKN  UrON  iJAllTU;   OR, 

nigh  to  God.  Wlieroas  sometimes  there  was  a  strangeness 
and  remoteness,  a  vast  separation,  now  the  partition  is  taken 
out  of  the  way,  and  I  am  made  one  in  Christ.  I  have  taken 
God  to  be  my  portion  and  my  Father ;  I  have  been  a  pro- 
digal, and  have  departed  from  him;  but  I,  tinding  myself 
lost  and  undone,  and  that  nothing  could  satisfy  my  soul  in 
the  world,  therefore  I  resolved  I  would  return  to  my  Father's 
house,  and  try  if  he  would  receive  me  again  into  his  fimiily. 
And  so  I  have  done:  I  have  cast  oif  my  old  converse  with 
the  world  and  with  corruption;  I  have  broken  my  league 
with  hell,  and  have  entered  into  a  covenant  with  the  Father, 
through  his  Son  Jesus  Christ ;  therefore  I  may  comfortably 
conclude  that  I  am  now  in  a  state  of  acquaintance  with 
God. 

But  if,  in  the  inquiry  into  myself,  I  find  not  these  things, 
if  I  find  that  now  I  am  as  in  former  days ;  I  have  felt  no 
such  change  in  myself,  and  that  all  things  are  with  me  as 
they  were  of  old  ;  I  never  was  sensible  of  any  loss  in  myself; 
I  never  knew  what  strangeness  and  nighness  to  God  meant ; 
I  never  understood  what  union  with  God  and  distance  from 
God  was ;  this  signifies  ill,  it  is  a  symptom  of  a  bad  state, 
of  a  state  of  unacquaintance  with  God. 

2.  So  again,  for  our  converse  with  God.  He  that  is  ac- 
quainted with  God  hath  had  his  converse  with  God,  he 
hath  d\velt  with  God,  and  God  with  him ;  he  hath  supped 
with  Christ,  and  Christ  with  him ;  his  great  business  and 
employment  hath  been  nigh  God,  in  those  things  wherein  is 
most  of  God.  If  I  find  my  soul  much  conversing  with  God, 
oft  sending  out  breathings  to  heaven,  oft  casting  my  eye 
towards  God ;  if  I  find  the  great  work  of  my  mind  to  be 
with  God,  my  great  business  lies  in  heaven,  my  treasure  is 
laid  up  there,  and  my  thoughts,  and  desires,  and  joys,  and 
delights,  and  meditations  are  there ;  I  may  comfortably  con- 
clude that  I  am  in  some  measure  acquainted  with  God. 
But  if,  in  the  inquiry  into  myself,  I  find  that  I  have  my 
whole  converse  with  the  world,  that  I  can  alford  no  time 
for  prayer  to  God  in  my  family  and  in  secret;  if  I  find  all 
the  day  long  my  cares,  and  desires,  and  thoughts,  run  out 
most  naturally  and  fully  without  control  towards  the  things 


JESCS  THE  BEST   PRIE.VI*  OF  MA\.  77' 

of  tlie  world,  or  that  I  will  mind  myself  in  a  natural  carnal 
way,  and  mind  not  the  things  of  God ;  this  signifies  to  me 
my  unacquaintance  with  God,  and  it  will  be  an  unground- 
ed presumption  in  me  to  reckon  myself  any  other  than  a 
stranger  to  him. 

3.  So  for  communion  and  fellowship,  wliich  is  in  acquaint- 
ance. Those  that  are  intimately  acquainted,  their  com- 
munion in  the  way  of  discourse  is  very  frequent,  in  making 
known  their  thoughts  and  apprehensions,  their  fears  anc? 
wants ;  their  minds  are  open  one  to  another,  and  that  which 
is  tlie  propriety  of  one  is  by  their  acquaintance  communi- 
cated to  the  use  of  both.  If,  then,  I  can  find,  in  reviewing 
the  workings  of  my  soul,  that  there  hath  been  this  sight  of 
lieaven,  this  spiritual  communion  lietween  my  soul  and  God; 
that  my  heart  hath  been  open  to  God ;  that  I  have  gone  to 
God  when  my  heart  hath  been  burdened  with  sorrow,  I  have 
discharged  it  into  the  bosom  of  God,  as  into  the  bosom  of  a 
friend  ;  that  in  my  doubts  I  have  betaken  myself  to  him, 
expecting  comfort  from  him ;  that  upon  hearing  his  voice, 
I  have  opened  to  him,  and  upon  my  opening  he  hath  come 
in  with  smiles  of  love,  and  given  me  tokens  of  his  favour ; 
these  things  signify  a  state  of  acquaintance  with  God.  But 
if  I  know  not  what  it  is  to  have  given  up  my  soul  to  God, 
to  be  his,  and  to  have  taken  God  to  bo  mine ;  if  I  have  had 
experience  of  receiving  nothing  else  from  God,  but  a  par- 
taking of  the  things  of  the  world  ;  if  I  have  not  been  wont 
to  communicate  the  workings  of  my  mind  to  God,  it  be- 
tokeneth  my  unacquaintance  with  God. 

4.  And  again,  for  that  friendly  working  of  love  and  affec- 
tion in  the  soul  towards  God.  Those  that  are  in  a  state  of 
acquaintance  are  supposed  to  comply  with  each  other  in 
kindness,  and  love,  and  good  will,  and  aHection.  If,  then, 
I  can,  upon  search  into  myself,  find  that  God  hath  the  high- 
est room  in  my  affections,  that  my  heart  is  his,  that  his 
love  is  prevailing  with  me  above  the  love  of  all  things  be- 
sides, and  that  I  love  those  that  are  his  beloved  for  his  sake, 
then  I  liuve  in  me  a  sign  of  real  acquaintance  with  God ; 
for  love  is  the  very  quintessence  of  acquamtance :  but  if,  in 
the  search  into  the  workini^s  of  my  mind,  I  can  i'nid  no 


78  HEAVEN  UPO^'  EARTH;   OK, 

Buch  friendly  compliance,  but  that  God  was  still  thwarting 
and  crossing  my  designs,  that  I  should  tind  myself  better 
content  if  there  were  no  God,  and  that  those  workings  of 
my  mind  that  are  about  God  are  sour,  harsh,  and  tearing 
upon  my  spirit ;  then  it  is  to  be  feared  that  I  have  no  ac- 
quaintance with  God. 

And  hast  thou  made  an  impartial  inquiry  into  thy  state? 
And  how  stand  things  between  thy  soul  and  God  ?  Art  thou 
acquainted  with  hjm,  or  art  thou  not  ?  Consider  seriously, 
O  sinners,  that  this  is  one  of  the  weightiest  questions  in  the 
V'orld ;  and  if  this  question  were  but  well  resolved,  it  would 
put  an  end  to  a  thousand  other  questions.  He  that  can  say 
of  God  and  Christ,  This  is  my  Beloved,  and  this  is  my  Friend, 
he  need  not  very  solicitously  aslc,  what  news  ?  He  hath 
heard  good  news  from  heaven,  wliich  will  easily  balance  all ; 
come  what  will  come,  he  need  not  much  pass,  as  long  as 
there  stands  that  one  text  in  the  Bible,  that  "  all  shall  work 
together  for  good  to  them  that  love  God."  He  hath  no 
cause  to  go  a-begging  to  the  world,  and  to  say,  "  Who  will 
shoAv  me  any  good  ? "  As  long  as  the  Lord  hath  shined  upon 
him  with  the  light  of  his  countenance,  he  need  not  com- 
plain. What  shall  I  do?  I  have  lost  this  or  that  dear  friend; 
when  he  hath  found  Inm  who  can  make  up  all  with  one 
look,  whom  he  can  never  lose.  In  a  word,  he  need  not  ask, 
How  shall  I  do  to  live  ?  and  what  shall  I  eat,  and  what 
shall  I  drink,  and  wherewithal  shall  I  be  clothed  ?  so  long 
as  he  kno\vs  that  he  hath  a  noble  Friend,  who  will  ease  him 
of  all  his  care,  and  never  see  him  want.  Well  then,  hast 
thou  answered  this  great  question  or  not  ?  Or  wilt  thou  do 
\s'ith  thy  conscience  as  Felix,  put  it  off",  and  say  thou  wilt 
liear  of  these  matters  at  some  more  convenient  season  ? 
and  I  wonder  when  that  more  convenient  season  will  be ; 
and  why  not  now,  I  pray  ?  What  season  more  fit  than  the 
present  ?  I  am  sure  God  saith,  "  Now  is  the  acceptable  time ;" 
and  do  you  know  better  than  he  ?  What  hast  thou  to  do  that 
is  more  necessary  ?  Speak  out,  I  pray.  Is  the  following  of  thy 
pleasures  ?  Is  the  serving  of  Satan  ?  Is  the  damning  of  thy 
soul  more  necessary  than  the  saving  of  it  ?  Is  the  life  and 
dtath  of  a  soul  uuthin^^  ?   Ave  everlaiting  glory  and  misery 


JESUS  Tnn  BE3T  FUIEXB  OP  JifAX.  7^ 

small  mattei's  ?  Is  the  love  or  hatred  of  thy  God  so  incou- 
Biderable  a  thing  ?  Awake,  0  sinner,  wliat  meanest  thou  ? 
Arise  speedily,  and  look  ahout  thee,  man.  Consider  seriously, 
as  thou  vainest  thy  soul,  what  best  becomes  a  sinner  in  thy 
condition.  What  answer  shall  I  return  to  my  Master  ? 
Are  not  these  tilings  worth  the  thinking  of '?  Shall  I  say 
f  )r  all  this,  that  thou  art  not  at  leisure  to  look  after  an 
interest  in  his  fiivour,  or  anytliing  that  tends  to  it  I  Shall 
I  tell  him  that  thou  hast  something  of  greater  weight  and 
higher  importance  to  trouble  your  head  with?  And  do  you 
in  sober  sadness  think  so  ?  For  j-ou  make  account  that  ex- 
cuse is  sufficient?  I  pray,  then,  make  use  of  it  yourself;  for 
I  dare  not.  When  God  shall  come  to  ask  you,  wliy  you  did 
no  more  vigorously  mind  the  getting  acquaintance  witli 
himself,  tell  him  then,  if  you  tliink  that  answer  Avill  serve 
your  turn,  that  you  were  not  at  leisure,  you  had  such  urgent 
occasions  which  took  up  the  whole  of  your  time,  such  and 
Buch  a  friend  yuu  had,  who  sent  for  you  to  the  tavern,  and 
you  could  not  possibly  come  when  he  invited  you  ;  tell  him, 
if  you  believe  that  plea  will  hold  water,  that  you  would  havo 
been  glad  to  have  come  upon  his  invitation,  but  that  you 
were  taken  up  witli  such  good  old  friends,  t'ue  world,  tho 
flesh,  and  the  devil.  How  do  you  think  such  an  answer 
will  be  taken?  You  may  think  to  put  us  off  with  sucli 
kind  ()f  reasons  as  this  :  Imt  do  you  hope  Ijy  this  answer 
to  satisfy  your  Judge  ?  Believe  it,  sinner,  God  will  not 
thus  be  put  off.  Wherefore  I  do  again,  with  all  the  earnest- 
ness I  can  for  my  soul,  renew  my  suit  to  thee,  that  tliou 
Would.-it  act  like  a  man  in  liis  wits;  make  some  serious 
in([uiry  into  the  state  and  condition  of  thy  soul.  And 
consider,  for  the  Lord's  sjike,  again  and  again,  before  you 
send  me  away  thus,  wliat  errand  I  come  to  you  on.  It 
is  to  treat  with  you  about  a  rieli  match  for  thy  poor  undone 
Boul:  therefore  consider  well  what  you  do  belbre  you  mako 
light  of  this  liiisiness,  and  know  when  you  aie  well  oHi-red ; 
believe  it,  God  will  not  long  send  after  you  in  this  manner, 
and  you  are  not  like  every  tlay  to  have  such  proffers ;  divine 
patience  and  goodness  will  not  always  plead  at  this  rate  with 
j'ouj  God  will  ere  l-jii;;;  say,  Let  thc;n  alui;c  ;  the  Lojd  will 


80  HEAVKX  I'I'OX  EAKTn;    OR, 

ere  lung  speak  to  scornful  sinners  in  such  language  that 
will  make  their  ears  to  tingle  ;  he  will  despise  and  slight 
as  well  as  they  :  and  who  is  like  to  have  the  worst  of  it  at 
last.  I  leave  to  any  rational  man  to  judge?  The  time  is 
coming,  when  your  ungodl^^  hearts  shall  ache  to  see  Ilini 
whom  you  might  have  had  for  your  Husband ;  when  you 
shall  have  him  for  your  Judge,  whom  you  might  have  had 
for  your  Advocate.  And  though  we  could  not  get  you  to  he 
willing  to  be  acquainted  with  him,  no,  not  so  much  as  to 
have  any  serious  thoughts  about  it,  or  to  make  any  inquiry 
after  him,  to  inform  yourself  concerning  him;  yet  you  shall 
have  him  for  your  enemy  whether  you  will  or  no.  But,  oh, 
let  us  not  part  thus  I  let  me,  a  man  like  thyself,  reason  the 
case  a  little  more  with  thee.  Come,  tell  me,  poor  ignorant 
creature,  thou  that  still  standest  demurring,  and  sayest. 
Shall  I,  shall  I '?  what  evil  is  there  in  thy  God,  that  thou 
shouldst  be  thus  hardly  brought  so  much  as  to  discourse 
this  business  with  thy  own  soul  1  What  is  the  reason  that 
thou  scarce  thinkest  it  worth  thy  while  to  trouble  thy  head 
about  anything  that  doth  concern  yoiir  interest  in  his  love? 
Thou  that  mindest  his  love  so  little,  tell  me,  what  dost 
thou  think  had  become  of  thee  long  before  this,  if  God 
had  regarded  thee  as  little  as  thou  dost  hhn  1  What  wouldst 
thou  have  done,  had  the  Lord  said  to  any  disease,  the 
least  of  his  messengers.  Fetch  that  rebel  before  me,  that 
values  not  my  favour  ;  he  shall  know  what  my  anger  is, 
seeing  he  will  not  prize  my  love.  Oh,  what  a  lamentable 
case  hadst  thou  been  in  had  God  but  done  by  thee  as  thou 
hast  by  him ?  Acquaintance  -with  God  !  Methinks  sinful 
man  should  stand  and  wonder  at  such  a  word ;  methinks  he 
should  be  even  surprised  with  an  ecstacy  of  admiration,  and 
eay.  And  will  God  indeed  be  acquainted  with  such  a  worm, 
such  a  dead  dog,  such  a  rebel  as  I  ?  "  Lord,  what  is  man 
that  thou  art  mindful  of  him :  or  the  son  of  man,  that 
thou  shoiildst  make  such  an  otter  to  himi"  One  would 
think  thou  shouldst  no  more  dispute  the  matter  than  Esther 
did,  when  that  great  monarch  made  her  liis  queen.  Were 
it  but  in  sensible  things,  that  nothing  near  such  an  oflt'er 
were  madoj  (which  is  impossible,)  man  would  tliink  the  very 


JrSl'S  TUE  BEST  FllIEXD  OF  MAX.  81 

questioning  ia  such  a  case  a  stmiige  folly.  One  would  think 
that  every  one  of  God's  enemies  that  have  been  in  open  re- 
bellion against  him,  and  are  utterly  unable  to  make  their  part 
good  against  him,  ■when  they  hear  of  such  terms  of  mercy 
from  their  Prince,  who  hath  all  their  lives  in  his  hand, 
should  rejoice  at  this  news,  and  say,  "IIow  beautiful  are  the 
feet  of  them  who  bring  such  tidings!"  IIow  did  Benha- 
dad  look,  when  instead  of  a  halter  he  had  a  coach !  when 
instead  of  Rebel,  he  heard,  Brother!  Whatever  we  may 
think  of  these  things,  David  thought  it  high  time  for  him 
to  bid  such  a  messenger  welcome,  and  to  open  his  heart  for 
the  receiving  his  God.  Hear  what  he  saith  to  his  own  heart 
and  others  :  "  Lift  up  your  heads,  0  yc  gates ;  and  be  ye 
lifted  up,  ye  everlasting  doors ;  and  the  King  of  glory  shall 
come  in,"  Ps.  xxiv.  7.  And  because  the  door  of  men's  hearts 
is  locked,  and  barred,  and  bolted,  and  men  are  in  a  deep 
sleep,  and  will  not  hear  the  knocking  that  is  at  the  gate, 
though  it  be  loud,  though  it  be  a  King ;  therefore  David 
knocks  again,  "  Lift  up  your  heads,  0  ye  gates,  and  be  yo 
lifted  uj),  ye  everlasting  doors."  Why,  what  haste,  saith 
the  sinner  ?  What  haste  ?  Why,  here's  the  King  at  your 
gates ;  and  that  not  an  ordinary  king  neither ;  he  is  a  glorious 
King,  that  will  honour  you  so  far,  if  youoi)en  quickly,  as  to 
lodge  within,  to  take  up  his  a])ode  in  your  house,  to  dwell 
with  you.  But  the  soul  for  all  this  doth  not  yet  open,  but 
stands  still  (uiestioning,  as  if  it  were  an  enemy  ratbei-  tliau 
a  friend  that  stood  there,  and  asks,  ''  Who  is  this  King  of 
glory?"  Who?  He  answers  again,  "  It  is  the  Lord  of 
liosts;"  IIo  that  if  you  will  not  open  ([uickly  and  thankfully 
too,  can  easily  pull  your  huuscdown  about  your  ears;  lie  is 
the  Lord  of  hosts,  that  King  who  hath  amiglity  army  always 
at  his  command,  who  stands  ready  for  their  commission,  and 
then  you  should  know  who  it  is  you  might  have  had  for  3'our 
friend  ;  "  Lift  up,  therefore,  your  heads,  U  ye  gates."  Open 
quickly,  ye  that  liad  rather  liave  God  for  your  friend  than 
for  your  enemy.  Uh,  why  should  not  tiic  soul  of  every 
sinner  cry  out,  Lord,  the  door  is  locked,  and  thou  liast  tho 
key  ;  I  have  been  trying  what  1  can  do,  Ijut  tlu;  wards  are  so 
rusty  tliat  I   cannot  [wssibly   turn  the  key.     But,  Lord, 


82  HEAVEX  CrOX  KARTH  ;  ORj 

lliro'.v  the  door  oft  the  liiiiges,  anything  in  the  world,  so 
thou  wilt  but  come  in  and  dwell  here.  Come,  0  mighty 
God,  break  through  doors  of  iron,  and  bars  of  brass,  and 
make  way  for  thyself  by  thy  love  and  power.  Come,  Lord, 
and  make  thyself  welcome ;  all  that  I  have  is  at  thy  service : 
Oh  lit  my  soul  to  entertain  thee !  But  where  is  the  sinner 
that  is  in  this  note?  How  seldom  do  poor  creatures  desire 
God's  company,  or  bewail  his  absence  !  Where  almost  are 
the  men  and  women  to  be  found,  that  do  in  good  earncbt 
long  to  be  acquainted  with  God  ?  Men  are  naturally 
strangers  to  God,  and  it  is  a  wonderful  difHcult  thing  to 
persuade  men  to  enter  into  so  much  as  a  serious  deliberate 
consideration  of  these  things.  Though  it  be  so  infinitely  for 
their  intei-est ;  though  the  God  that  made  them,  out  of  pity 
to  their  souls,  desire  it;  though  he  send  his  ambassadors  in 
his  name  to  beseech  them  to  be  reconciled  unto  God,  against 
wh.om  they  have  l^ecn  in  open  arms;  though  in  infinite 
mercy  he  persuade  them  to  lay  down  their  Aveapons,  and  pro- 
mise them  free  and  general  pardon,  and  to  receive  tliem  into 
favour,  and  to  forget  and  forgive ;  y(?t  wlicre  is  the  sinner 
almost  to  be  found  that  with  any  thankfulness  doth  close 
with  these  tenders?  Now  it  being  a  business  of  such  infi- 
nite coiiccrnment,  audit  being  the  very  Avork  and  business 
of  a  minister  of  Christ  to  bring  God  and  man  into  union,  to 
get  man  acquainted  with  God,  I  shall,  in  the  next  i^lace, labour 
to  enforce  this  exhortation  upon  the  hearts  of  sinners,  and 
do  what  I  possibly  can  to  prevail  with  them  that  are  as  yet 
strangers,  to  get  acquainted  with  God,  that  they  may  have 
peace,  and  that  thereby  good  might  come  unto  them. 

EXHORTATION. 

Once  more,  poor  sinnei-,  that  God  who  can  in  a  moment 
stop  thy  breath  and  scud  thee  into  hell,  doth  offer  to  be 
friends  with  thee.  If  thou  wilt  come  upon  his  invitation, 
well  and  good,  thou  art  a  happy  man  for  ever ;  if  not,  thou 
wilt  rue  the  day  that  ever  thou  wert  born  :  yet,  through 
mercy,  tlie  m.atter  is  not  gone  so  far,  but  that  thou  mayest,  if 
thou  wilt  now  at  last  in  good  earnest  hinnlile  thyself  to  him, 
be  received  into  favour.    Behold,  a  pardon,  mercy  and  grace. 


JESU'o  TUE  Bi:riT  FIUE.M)  OF  MAX.  f^3 

Ftaiul  astonislied,  0  yc  heavens,  at  tlu's  infinite  condescen- 
sion !  Wonder,  0  ye  angels,  and  pry  into  tliis  kindness ! 
Was  there  ever  such  condescension,  love,  and  goodness  heard 
of  1  If  thou  didst  l)ut  understand,  0  stupid  sinner,  what  an 
offer  is  made  to  thee,  thou  couklst  not  l)ut  adore  that  good- 
ness that  can  pardon  and  forget  such  offences,  and  receive 
such  a  creature  into  favour ;  thou  wouhlst  also  cry  out  -witli 
as  great  admiration  as  ho  did,  What  manner  of  love  !  you 
would  think  it  a  mercy  not  paralleled, a  kindness  never  to  be 
forgotten,  a  proposal  by  no  means  to  be  refused.  Now  that 
I  may,  if  possible,  jivevail  with  some  that  are  yet  afar  off,  to 
come  near,  I  shall  enforce  this  exhortation  with  many  power- 
ful motives,  the  least  of  which  (were  men  but  well  in  their 
wits  as  to  si)uitual  matters,  Avere  the  world  not  to  a  wonder 
fools,  in  the  grciit  affairs  of  their  souls  and  eternity)  might 
easily  prevail.  Oh  that  I  might  prevail !  Oh  that  some  might 
be  pci-suaded  !  Oh  that  God  would  put  life  and  power  into 
these  words,  that  they  might  prove  effectual  to  the  intended 
ends  !  Oh  that  some  rebellious  sinner  might  be  made  to  close 
with  the  most  advantageous  offers  that  ever  were,  or  could  be 
made  to  creatures  in  our  condition ! 

MOTIVES. 

The  first  head  of  motives  that  I  shall  insist  upon  to  enforce 
this  exhortation,  shall  be  taken  from  the  nature  of  the  Per- 
Bon  that  I  would  have  you  ac([iuunted  with.  Consider  well 
what  kind  of  Fiiend  you  are  like  to  have  of  him  ;  and  if,  after 
you  have  avcU  weighed  what  I  shall  (with  God's  leave)  say, 
you  can  fintl  out  any  one  in  heaven  or  in  earth  that  will  be 
a  better  friend  to  you,  and  stand  you  in  more  stead ;  if  in  all 
the  world  you  bring  one  that  deserves  better  at  your  hands, 
and  is  more  worthy  of  your  choicest  love  and  aci|uaintancc; 
if  I  bid  you  to  your  loss,  wliy  then,  let  me  bear  the  name  of 
a  cheater  for  ever.  And  if  after  trial,  through  trial,  and  in- 
timate acquaintance,  you  find  yourself  deceived,  and  that  it 
was  not  worth  the?  while  to  give  yourself  so  nnich  troul)le, 
why  then  let  nic  Ik;  branded  to  etrrnity,  for  the  veriest  liar 
and  impostor  in  the  world.  For  my  part,  I  envy  not  men 
theii-  hajipineks:  but  I  wish,  witli  all  my  heart,  that  men 


84  HEAVEN  urON  EARTU  ;   OR, 

•would  do  that  which  may  be  most  for  their  interest.  It  was 
the  counsel  of  Epictetus,  none  of  the  weakest  men,  though 
a  heathen :  "  Make  choice  of  that  which  is  really  most  ex- 
cellent ;  and  if  there  be  a  friend  to  be  found  better  than  thy 
God,  the  first  thing  thou  dost,  get  an  interest  in  him."  But 
consider  whether  there  be  not  a  contradiction  in  the  terms. 
Better  than  the  best.  It's  perfect  nonsense.  I  know  it's  im- 
possible for  any  one  that  hath  right  apprehensions  of  God 
to  undervalue  him.  Wherefore  it  is  a  grand  piece  of  religion, 
!  to  have  clear  apprehensions  of  God ;  such  can't  but  believe 
him  to  be  infinitely  lovely,  ^vise,  and  powerful,  and  to  be 
obeyed  in  all  things;  and  all  the  reason  in  the  world  to 
acquiesce  in  his  v/ill,  who  is  so  good  and  so  wise ;  such  will 
jilace  happiness  in  nothing  below  liis  favour.  Wherefore 
I  think  Plutarch  was  not  mistaken,  who  affirmed  that 
"'man's  life  was  given  him  of  God,  only  to  get  the  knowledge 
of  God."  But  I  shall  be  a  little  more  particular  iu  speaking 
to  the  excellent  qualifications  of  Him  whom  I  would  fain 
get  every  poor  sinner  acquainted  with. 

First,  He  is  the  most  loving  and  kind  Friend.  Poor  igno- 
rant creatiu"es  that  are  strangers  to  him,  talk  at  a  mad  rate 
concerning  liim ;  those  that  know  him  not  will  be  speak- 
ing bad  and  thinking  worse  of  him ;  but,  oh,  did  they  Ijut 
know  what  God  is  to  thein  that  are  acquainted  Avith  him ; 
had  they  but  conversed  with  him  themselves  ;  did  they  but 
see  what  entertainment  he  gives ;  had  they  but  been  in  his 
company,  and  experienced  what  some  have  experienced ;  had 
they  but  lieheld  how  affectionately  he  embraces  them  who 
come  to  him  ;  they  would  quickly  say  that  it  was  a  false  re- 
port, and  wicked  scandal,  that  the  devil  and  the  world, 
which  know  not  God,  had  raised  of  him;  they  would  soon 
cry  out,  that  they  would  not  for  a  world  but  that  they  had 
been  at  his  house,  and  that  they  have  cause  to  bless  God  for 
the  day  that  ever  they  knew  such  and  such  who  brought 
them  a-cquainted  with  such  a  Friend ;  they  will  never,  while 
they  live,  for  the  future,  believe  anything  that  is  spoken 
against  God  or  Christ,  let  who  will  speak  it.  Is  this  the 
God  they  had  such  hard  thoughts  of  ?  Is  this  the  kind- 
ness that  they  did  so  slight?      Is  this  the  Friend  that  they 


JESUS  THE  BEST  FRIEND  OP  MAN.  85 

were  so  loath  to  come  to  1  And  thus  ingenuous  souls  will 
even  be  ashamed  that  they  should  ever  harbour  such  low 
thoughts  of  Ilim  whom  now  to  their  comfort  they  have  found 
beyond  apprehension  kind.  Believe  it,  sirs,  you  cannot  con- 
ceive what  a  Friend  you  shall  have  of  God,  would  you  but 
be  persuaded  to  enter  into  covenant  with  him,  to  be  his, 
wholly  his.  I  tell  you,  many  that  sometimes  thought  and  did 
as  you  do  now,  that  is,  set  light  by  Christ  and  hate  God,  and 
see  no  loveliness  in  him,  are  now  quite  of  another  mind  ;  they 
would  not  for  ten  thousand  worlds  quit  their  interest  in 
him.  Oh,  who  dare  say  that  he  is  a  hard  Master  ?  Who 
that  knows  him  will  say  that  he  is  an  unkind  Friend  ?  Oil, 
what  do  poor  creatures  all,  that  they  do  entertain  such  harsh 
sour  thoughts  of  God  ?  What,  do  they  think  that  there  is 
nothing  in  that  scripture,  Ps.  xxxi.  19,  "Oh,  how  great  is  thy 
goodness  which  thou  hast  laid  up  for  them  that  fear  thee  !" 
Doth  the  Psalmist  speak  too  largely  ?  Doth  he  say  more 
than  he  and  others  could  prove?  Ask  him,  and  he  will  tell 
you  in  ver.  21,  that  he  blesseth  God.  These  were  things  he 
could  speak  to,  from  his  own  personal  experience  ;  and  many 
thousands  as  well  as  he,  to  whom  the  Lord  had  showed  his 
marvellous  kindness,  and  therefore  he  doth  very  passionately 
plead  with  the  people  of  God  to  love  him,  and  more  highly 
to  express  their  sense  of  his  goodness,  that  tiie  world  might 
be  encouraged  also  to  have  good  thoughts  of  him.  What 
nation  under  heaven  can  .say  they  have  not  tasted  of  his 
goodness  I  "All  the  earth  is  full  of  the  goodness  of  the  Lord," 
Ps.  xxxiii,  5.  Read  over  Ps.  cxlv.,  and  let  us  hear  then  what 
you  have  to  say  against  God.  Some  indeed  may  speak  of  the 
niiglit  of  God's  terrible  acts;  some  that  have  despised  his 
love  have  felt  liis  power  and  justice  ;  us  f(jr  these  we  cannot 
think  them  competent  judges  in  this  case  ;  they  will  not,  it 
may  be,  commend  God's  goodness:  yet  even  they  cannot, 
will  not,  condemn  God  of  injustice,  but  exclaim  against  them- 
selves fin*  their  unspeakalde  folly  in  slighting  his  kindness 
when  it  was  tendered  to  them.  But  as  f(jr  otiiers,  ask  them, 
and  they  will  declare  the  goodness  of  God,  they  will  abun- 
dantly utter  the  memory  of  his  great  goochiess,  and  sing  of 
his  righteousness.    Do  but  try,  poor  sinners,  do  but  try ;  come 


86  HEAVEN  UPOX   EAUTU  ;  OR, 

a  little  nearer,  and  believe  your  own  experience ;  and  if,  after 
a  thorough  knowledge  of  God,  and  a  real  acqijaintance  with 
him,  you  can  say  that  his  favour  is  not  to  1:»e  sought  after, 
his  love  not  worth  the  desiring ;  why,  then,  I  have  done,  I 
have  no  more  to  say.  I  am  sure,  if  God  were  as  the  devil 
ai'id  the  world  represent  him  to  be ;  in  so  many  thousands 
of  years,  among  so  many  thousands  and  millions  that  have 
been  accjuainted  with  him,  and  entertained  by  him,  some  of 
them  would  have  complained  before  this  ;  we  should  at  one 
time  or  other  have  heard  something  against  him.  Now  I 
challenge  all  the  world  to  produce  me  but  an  experienced 
solid  saint,  that  when  he  acted  like  himself,  and  after  he  had 
been  in  the  company  of  God,  and  had  been  feasted  by  him, 
could  saj'  that  he  kept  a  short  house ;  especially,  could  we 
l)ut  inquire  of  those  that  sit  down  at  his  table,  and  are 
always  in  his  presence ;  vidiich  of  them  all  have  a  word  to 
say  against  liim  ?  But  of  that  more  hereafter.  No,  no,  it  is 
in  sinners  themselves,  there  lies  the  fault ;  they  believe  the 
malicious  lather  of  lies,  they  easily  ciedit  the  inexperienced 
ignorant  \vorld :  and  how  little  reason  you  have  to  believe 
so  malicious  enemies  before  the  word  of  truth,  I  leave  your- 
selves to  determine.  Oh,  why  will  you  take  up  a  standard 
against  yoiu-  Creator  so  easily  1  Why  will  you  receive  such 
gTeat  things,  wherein  your  eternal  welfare  is  concerned,  upon 
trust  1  Do  such  search  diligently,  turn  over  the  Bible,  con- 
sult the  experiences  of  wiser  men,  and  see  whether  things 
be  not  as  I  tell  you.  And  how  doth  the  matter  stand  now, 
poor  heart?  What,  must  the  devil  be  believed  before  God? 
What,  is  God  a  hard  blaster  still  1  Of  all  the  creatures  in 
the  world,  some  of  you  have  little  reason  to  say  so.  Hast 
thou  not  been  fed,  clothed,  and  delivered  a  thousand  times 
by  him?  Who  is  it  tha,t  provided  so  richly  for  you?  Who 
filled  your  barns  ?  Who  restored  your  health  at  such  and 
such  a  time,  when  the  doctor  gave  you  over?  Was  that  one 
of  his  unkindncsses  ?  Are  these  the  things  for  which  you 
slif^ht  him  ?  God  himself  makes  a  challenge  in  Jer.  ii.  5-S : 
"  What  iniquity  have  your  fathers  found  in  me,  that  they 
are  gone  far  from  me,  and  have  walked  after  vanity,  and 
become  vain?  Neither  said  they,  Where  is  the  God  that  brought 


JESUS  THE  BEST  TIIILXD  OF  MAX.  87 

\is  out  of  the  land  of  E.i^ypt,  and  led  us  tlirout^li  the  wilder- 
ness ;  through  a  land  of  deserts  and  pits,  through  a  land  of 
drought,  and  of  the  shadow  of  death,  where  no  man  dwelt  ? 
And  I  hrought  you  into  a  plentiful  country,  to  eat  the  fruit 
thereof,  and  the  goodness  thereof ;  and  yet  you  know  not  me, 
saith  the  Lord."    Was  there  ever  such  ingratitude  heard  of  ! 
"  Pass  ye  over  the  isles  of  Chittim,  and  send  unto  Kedar, 
and  consider  diligently,  and  sec  if  there  be  such  a  thing. 
Hath  a  nation  changed  their  gods  1  but  my  people  hath 
changed  their  glory  forthat  Avhich  doth  not  profit,"  ver.  10, 11. 
And  what  sayest  thou,  0  ungrateful  Israel  ?      Have  the 
heathens  more  reason  to  cleave  to  their  idols  1     Arc  the 
pagans  more  beholden  to  their  stocks  and   stones  than 
thou  art  to  the   living  Crod  1     And  now,   what  hast  tlnui 
gut  by  all  this?      Ilast  thou  increased  thy  riches?     Are 
thy  barns  more  full  of  corn?     Are  there  ever  the  more 
cattle   in  thy  pastures?      Are   thy  presses  more   full  of 
grapes?    Art  thou  not  now  grown  poor?     Is  not  the  heaven 
become  as  jjrass,  and  the  earth  as  iron?     Do  not  tliy  cattle 
groan  for  want  of  food?    Are  not  thy  vines  and  fields  grown 
l)arrcn?    Why,  you  may  thank  yourselves  for  all  this;  you 
did  not  know  when  you  were  well.     Return,  therefore,  0 
backsliding  Israel,  and  thou  shalt  know  the  difference  be- 
tween my  service  and  the  service  of  devils,  Jcr.  iii.  12,  &u\ 
Let  me  therefore  again  ]dead  with  thee,  0  God-despising 
sinner.     If  for  all  this  thou  wilt  not  he  persuaded,  let  nio 
expostulate  the  case  with  thee,  as  God   did  with   Israel. 
Did  not  God  bring  thee  into  a  world  every  way  furnished 
for  thy  use?     Hath  he  not  subjected  the  creatures  of  the 
world  to  thee  ?    Who  waters  thy  fields  out  of  his  treasuries  ? 
Who  opens  the  clods  of  the  earth,  and  sends  thee  out  of  his 
storehouse  provisions  year  by  year?     What  would  rpiiekly 
Ijecoine  of  tlieo,  if  thou  hadst  not  a  fresli  sui^ily  from  him 
every  year,  nay.  every  moment?    Oh,  is  this  his  unkindness 
for  which  thouhatest  him  I    And  is  it  for  this  that  thou  hast 
such  .sour  thoughts  of  him?    And  if  all  this  were  too  little, 
he  would  do  greater  things  than  these.     I  lath  he  not  sent 
liis  Son  out  of  his  bosom?    Dotli  he  not  offer  thee  heaven 
and  glory?    What  canst  thou  in  reason  ask,  that  is  good  for 


88  HEAVEN  UPON  EARTH  ;   OR, 

tliee,  that  lie  would  deny  tliee,  if  thou  wouldst  but  be  ac- 
quainted with  him  ?  And  if  this  be  an  unkind  Friend,  I  do 
not  know  who  is  kind :  if  this  be  not  love,  I  know  not  what 
is.  What  could  he  have  done  more  to  express  his  love  to 
the  world  than  he  hath  done  ?  Isa.  xliv.  Ask  David  what 
he  thinks  of  God ;  he  was  well  acquainted  with  him  ;  he  dwelt 
in  his  house,  and  by  his  good  will  would  be  never  out  of  his 
more  immediate  presence  and  company:  inquire,  I  pray,  what 
he  found  amiss  in  him '?  That  you  may  know  his  mind 
the  better,  he  hath  left  it  upon  record  in  more  than  one  or 
two  places,  what  a  Friend  he  hath  had  of  God.  "  The  lines 
are  fallen  to  me  in  pleasant  places ;  yea,  I  have  a  goodly 
heritage,"  Ps.  xvi.  6.  Why,  what  is  that  you  boast  of 
so  much,  0  David  ?  Have  not  others  had  kingdoms  as  well 
as  you  ?  No,  that's  not  the  thing ;  a  crown  is  one  of  the  least 
jewels  in  my  cabinet:  "The  Lord  is  the  portion  of  mine 
inheritance,  and  of  my  cup,"  ver.  5.  So  in  Ps.  xxiii.,  quite 
through.  Nay,  doth  he  not  sometimes  come  out  and  beckon 
to  the  poor,  beggarly,  starved  Avorld,  to  come  and  eat  their 
fill  of  the  same  dish  ?  "  0  taste  and  see  that  the  Lord  is  good," 
Ps.  xxxiv.  8.  If  you  will  give  any  credit  to  his  word,  he 
will  tell  you,  "  No  friend  like  to  God."  "  Whom  have  I  in 
heaven  but  thee  1  and  there  is  none  upon  earth  that  I  de- 
sire besides  thee.  My  flesh  and  my  heart  fiiileth :  but  God 
is  the  strength  of  my  heart,  and  my  portion  for  ever.  For, 
lo,  they  that  are  far  from  thee  shall  perish :  thou  hast  de- 
stroyed all  them  that  go  a-whoring  from  thee.  But  it  is 
good  for  me  to  draw  near  to  God,"  Ps.  Ixxiii.  25-28.  Let 
others  think  or  do  as  they  please,  as  for  him,  he  values  the 
light  of  God's  countenance  above  corn  and  wine  and  oil, 
Ps.  iv.  6,  7.  And  what  sayest  thou  now,  poor  creature? 
Art  thou  still  of  the  same  mind  ?  Wilt  thou  kave  God  for 
thy  God  and  friend,  or  no  ?  Is  he  good  and  kind,  or  not  ?  Is 
his  favour  worth  the  desiring  and  seeking  after?  "  Under- 
stand, oh  ye  brutish  among  the  people ;  and  ye  fools,  when 
will  ye  be  wise  ?"  Ps  xciv.  8.  If  God  himself  may  not  be  be- 
lieved, if  David  his  servant  may  not  be  credited,  hear  what 
one  of  your  brethren — a  heathen,  I  mean — saith  in  this  case. 
I  shall  translate  his  words  into  English.     They  arc  as  fol' 


JEStrS  THE  BEST  FRlEKD  OF  MAN.  89 

lows : — "  The  goodness  and  providence  of  God  to  man  is  so 
great,  that  if  he  were  well  in  his  wits,  lie  would  do  nothing 
publicly  or  ]>rivately  but  praise  God  and  speak  well  of  his 
name."  (Ar.  Epic.  1.  i.  c.  16.)  Doth  it  not  become  man,  Avhile 
he  is  ploughing,  and  digging,  and  eating,  &c.,  to  be  singing, 
'■'  Great  is  that  God  who  hath  given  us  land  to  till,  instru- 
ments to  work  with !  Great  is  that  God  who  hath  given  us 
hands  and  feet,  and  other  members ;  above  all,  that  he  hath 
given  us  an  understanding  soul!"  And  seeing  most  men 
are  blind  in  these  things,  is  it  not  fit  that  some  that  are 
more  wise  and  able  should  publicly  praise  God  for  all  these 
things?  And  now  I  am  a  lame  old  man,  but  partaker  of 
reason,  God  is  to  be  praised  by  me ;  this  is  my  Avork,  and 
this  I  will  do,  and  I  will  not  leave  this  station  as  long  as  I 
live ;  and  I  wish  that  all  the  world  would  join  with  me  in 
singing  a  song  of  thankfulness  to  tliis  good  God.  Hear 
what  a  testimony  he  gives  of  the  goodness  of  God  !  Hark 
how  he  invites  you  to  join  in  that  sweet  consort  of  singing 
praises  to  yom-  Maker !  Hark  at  what  a  rate  he  talks,  that 
never  read  a  Bible,  or  heard  of  a  Christ,  or  knew  what  this 
acquaintance  with  God  that  I  am  speaking  of  meant;  how 
bravely  doth  he  set  out  the  goodness  of  God !  What  say 
you  ?  Will  you  yet  be  persuaded  to  think  well  of  God  ?  Me- 
thiiiks  I  am  loath  to  see  my  good  ]\Iaster  thus  slighted  and 
undervalued.  ^Icthinks  it  grieves  me  to  see  thee  too,  so 
foolishly  to  refuse  such  an  offer.  I  shall  conclude  what  I 
have  to  say  ui>on  this  head,  with  another  nohil)le  expression 
of  the  same  divine  and  God-admiring  Stoic.  (Idem.  c.  G.) 
"  If  men  would  study  the  nature  of  things,  and  had  but 
grateful  minds,  they  might  see  cause  sutUcient  to  praise 
God  from  every  creature  in  the  world."  It  is  not  therefore 
Itecausc  God  hath  no  goodness  or  beauty  in  him,  that  men 
do  not  more  earnestly  desire  acquaintance  with  him  ;  but 
because  their  eyes  are  shut,  or  tliey  look  ujion  him  through 
a  wrong  jirospective.  This  is  the  first  ([ualiiication  of  this 
Friend,  which  may  commend  his  acquaintance  to  you,  that 
he  is  the  most  loving  and  good  Friend. 

Secondli/,  lie  is  a  most  comfortable  Friend.     It  is  a  vulgar 
and  yet  u  dangerous  error,  which  the  devil  would  faiii  keep 


90  ht:avf.N'  r^^>^-  earth;  or, 

lip  the  credit  of,  that  a  reb'gious  life  is  a  sad,  melancholy, 
pensive  life ;  and  that,  upon  our  acquaintance  ^\'ith  G<jd,  we 
must  bid  an  everlasting  farewell  to  joy,  pleasure,  and  com- 
forts. And  is  it  true  that  a  Christian's  life  is  so  uncom- 
fortable a  life?  What,  then,  doth  David  mean  to  take  his 
harp  so  oft  in  his  hand?  What  makes  him  so  frequently  to 
warble  out  those  melodious  notes  ?  How  seldom  is  his  viol 
out  of  tune  ?  Why  is  he  so  oft  singing  and  rejoicing  ?  Read 
the  last  Psalms  at  your  leisure,  and  then  tell  me  whether 
that  be  the  language  of  a  sad,  mournful,  melancholy  man. 
Do  you  never  hear  him  speak  of  God,  liis  exceeding  joy  ? 
Doth  he  not  tell  God  plainly  sometimes,  that  he  can  scarce 
relish  anything  but  that  which  comes  from  his  table? 
Nothing  else  can  comfort  him.  Hence  it  is,  in  Psal. 
cxix.  70,  77,  that  he  puts  up  this  earnest  request  to  God  : 
"  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort." 
As  for  his  part  he  could  take  comfort  in  nothing  below  that, 
and  that  was  it  that  the  Lord  had  graciously  promised  to 
feed  his  servant  with,  as  long  as  he  lived ;  whereupon  he 
ui-ges  God  with  his  jn'omise,  "  According  to  thy  word  unto 
thy  servant."  And  that  none  might  think  this  to  be  only 
God's  common  kindness  that  he  means,  he  adds,  "  Let  thy 
tender  mercies  come  unto  me,  that  I  may  live."  God's 
common  mercies  would  not  serve  his  tuni,  that  was  a  dish 
that  the  world  fed  upon  as  well  as  he ;  if  he  might  not  have 
these  sweet  dainties,  peculiar,  spiritual,  fatherly  mercies,  he 
could  not  live,  he  should  even  pine  away  for  hunger. 
Wherefore  he  saith,  a  little  after,  that  his  soul  did  even  faint 
for  God's  salvation.  And  the  soul  that  hath  not  a  full  meal 
here ;  oh,  how  is  it  raised !  How  doth  it  cry.  Roast  meat ! 
"  The  King  hath  brought  me  into  his  chamljers,"  Cant.  i.  4. 
And  what  had  you  there  ?  Nay,  that 's  more  than  the  soul  can 
express ;  only  this  she  can  say,  "  The  taste  of  that  mercy  she 
hopes  to  keep  in  her  mouth  for  ever ;  she  shall  remember 
liis  love  more  than  wine."  Nay,  so  comfortaljle  a  Friend 
is  God,  that  those  who  have  an  interest  in  liim  can  rejoice 
in  such  times,  when  others  would  be  weeping  and  wringing 
their  hands.  God's  company  is  so  refreshing,  that  it  turns 
a  prisou  into  a  palace  j  it  hrlugs  joy  and  pleasure  into  Sk 


JESUS  THE  BES?  miEXD  OF  MAN'.  91 

ilungeon.  Stand  fortli,  0  ye  suffering  saints,  and  speak  your 
expei-iences !  Tlie  world  objects  to  your  state  as  a  sad  state, 
and  they  think  you  liave  good  reason  to  accuse  God,  and  i£ 
any  have  anything  to  say  against  the  comfortableness  of  a 
religious  life  and  this  Friend,  it  is  you.  Well  then,  will  you 
promise,  0  sinners,  to  stand  to  the  judgment  of  the  gi-eatcst 
suli'erers  ?  We  will  inquire  of  them  that  have  been  sawn 
a.sunder,  tormented,  roasted  for  God's  sake.  Look  into  that 
little  "  Book  of  j\[artyr.s,"  and  you  shall  find  as  uncomfort- 
able as  their  state  Mas,  yet  they  would  not  accept  of  deliver- 
ance ;  none  of  them  all  that  would  open  his  mouth  against 
this  Friend  for  all  this.  What  say  you,  0  Paul  and  Silas, 
now  your  backs  are  raw,  and  your  feet  arc  in  the  stocks  I 
Tlieir  singing  speaks  significantly  enough  for  them  that 
they  were  not  over-sad ;  and  they  are  so  busy  in  crying 
Hallelujahs,  that  they  can't  attend  to  give  an  answer  to  so 
sorry  a  question.  What  say  the  martyrs  out  of  the  tlames  ? 
Doth  not  their  love  burn  as  hot  then  as  ever?  Did  ever 
any  of  them,  from  Abel  to  the  least  that  sufi'cred  in  Christ's 
cause,  say  that  God  was  an  uncomfortable  Friend ']  Do  not 
all  the  children  of  wisdom,  from  first  to  last,  justify  wisdom, 
and  say,  that  "  Iier  ways  are  ways  of  pleasantness,  and  all 
her  i^aths  peace  ? "  Of  those  that  have  God  for  their  Friend, 
and  know  it,  bring  me  any  of  them  all  that  complains  of 
God.  How  doth  he  come  and  cheer  them  up  when  all  the 
World  is  against  them!  John  xvi.  3:5.  What  made  that 
holy  man  in  Ps.  xxiii.  say,  "  Though  I  walk  through  the  val- 
ley of  the  shadow  of  death,  I  will  fear  no  evil?"  AVhat  not 
fear  then  ?  Why,  what  friend  is  it  that  keeps  up  yoiu-  spirits, 
that  bears  you  company  in  that  black  and  dismal  region  ?  lie 
will  soon  tell  you  God  wus  with  him,  and  in  those  slij)pcry 
ways  he  leaned  upon  his  staff,  and  these  were  the  cordials 
thiit  kept  his  heart  from  fainting.  I  challenge  all  tlie  gal- 
lants in  the  world,  out  of  all  their  merry  jovial  club.s,  to  find 
such  a  company  of  mei-rj"  cheerful  creatures  as  the  friends 
of  God  are.  It  is  not  the  company  of  God,  l)ut  the  want  of 
it,  that  makes  sad.  Alas,  you  know  not  what  their  comlorts 
be,  an«l  strangers  intermeddle  not  with  theirjoy.  You  think 
tliey  cuu't  b«  merry  whcu  their  couateuauce  ia  so  siuvo  j  but 


9§  HEAVEN  UPON  EARTH;   OR, 

they  are  sure  you  can't  be  tnily  merry  when  you  smile  with 
a  curse  upon  your  souls.     They  know  that  he  spoke  that 
sentence  who  could  not  l)e  mistaken,  "  Even  in  laughter  the 
heart  is  sorrowful,  and  the  end  of  that  mirth  is  heaviness," 
Prov.  xiv.  13.     Then  call  your  roaring,  and  your  singing, 
and  laughter,  mirth  :  hut  the  Spirit  of  God  calls  it  madness, 
Eccl.  ii.  2.     When  a  carnal  man's  heart  is  ready  to  die  with- 
in him,  and,  with   Nabal,  to  become   like   a   stone,    how 
cheerfully  then   can  those  look  that  have  God  for  their 
Friend !     Which  of  the  valiant  ones  of  the  world  can  out- 
face death,  look  joyfully  into  eternity  ?     Which  of  them  can 
hug  a  faggot,  embrace  the  flames  1     This  the  saint  can  do, 
and  more  too ;  for  he  can  look  infinite  Justice  in  the  face 
with  a  cheerful  heart ;    he  can  hear  of  hell  with  joy  and 
thankfulness ;  he  can  think  of  the  day  of  judgment  with 
great  delight  and  comfort.     I  again  challenge  all  the  world 
to  produce  one  out  of  all  their  merry  companies,  one  that 
can  do  all  this.     Come,  muster  up  all  your  jovial  blades  to- 
gether ;  call  for  your  harps  and  viols ;  add  what  you  will  to 
make  the  concert  complete;  bring  in  your  richest  wines: 
come,  lay  j^our  heads  together,  and  study  what  may  still  add 
to  your  comfort.   Well,  is  it  done  1   Now,  come  away,  sinner, 
this  night  thy  soul  must  appear  before  God.     Well  now, 
what  say  you,  man?     What,  doth  your  courage  fail  you? 
Now  call  for  your  merry  companions,  and  let  them  cheer 
thy  heart.     Now  call  for  a  cup,  a  whore  ;  never  be  daunted, 
man.     Shall  one  of  thy  courage  quail,  that  could  make  a 
mock  at  the  threatenings  of  the  almighty  God?     What,  so 
boon  and  jolly  but  now,  and  now  down  in   the   mouth! 
Here  's  a  sudden  change  indeed  !     Where   are   thy  merry 
companions,  I  say  again  ?     AH  fled  ?    Where  are  thy  darling 
pleasures  1     Have  all  forsaken  thee  ?     Why  shouldst  thou 
be  dejected;  there's  a  poor  man  in  rags  that's  smiling? 
What,  art  thou  quite  bereft  of  all  comfort  ?     What 's  the 
matter,   man  ?     What 's  the  matter  ?     There  's  a  question 
with  all  my  heart,  to  ask  a  man  that  must  appear  befoi*e 
God  to-morrow  morning.     Well  then,  it  seems  your  heart 
misgives  you.     What  then  did  you  mean  to  talk  of  joys  and 
jjleasuves  1    Are  they  all  come  to  tliis  ?    Why,  there  stands 


JESUS  TUE  BEST  FIUEND  OF  3IAX.  93 

one  tli<at  now  hath  his  heart  as  full  of  comfort  as  ever  it  can 
hold ;  and  the  very  thoughts  of  eternity,  which  do  so  daunt 
your  soul,  raise  his.  And  Avould  you  know  the  reason  1  He 
knows  he  is  goingto  his  Friend ;  nay,  his  Friend  bears  him  com- 
pany through  that  dirty  lane.  Behold  how  good  and  how 
pleasant  a  thing  it  is  for  God  and  the  soul  to  dwell  together 
in  unity !  This  'tis  to  have  God  for  a  Friend.  "Oh,  blessed  is 
the  soul  that  is  in  such  a  case ;  yea,  blessed  is  the  soul  whose 
Ood  is  the  Lord,"  Ps.  cxliv.  15.  Nay,  David  when  he  seemed 
to  be  somewhat  out  of  tune,  leaves  this  upon  record  as  un- 
doubted truth :  "  Truly  God  is  good  to  Israel,  even  to  such 
as  are  of  a  clean  heart,"  Ps.  Ixxiii.  1.  Let  the  devil  and 
his  instruments  say  what  tliey  will  to  the  contrary,  I  will 
never  lielieve  them  ;  I  have  said  it  before,  and  I  see  no  reason 
.to  reverse  my  sentence;  "Truly  God  is  good."  Though 
sometimes  he  may  hide  his  face  for  a  Avhile,  yet  he  doth  that 
in  faithfulness  andlove;  there  is  kindness  in  his  very  scourges, 
and  love  bound  up  in  his  rods;  he  is  good  to  Israel:  do  but 
mark  it  first  or  last:  "The  true  Israelite  in  whom  there  is 
no  guile  shall  l)e  refreshed  liy  this  Saviour."  The  Israelite 
that  wrestles  with  tears  with  God,  and  values  his  love  above 
the  whole  world,  that  will  not  be  put  oft"  without  his  Father's 
blessing,  shall  have  it  with  a  witness :  "He  shall  reap  in  joy, 
tlioiigli  he  may  at  present  sow  in  tears.  Even  to  such  as  are 
of  a  clean  heart."  The  false-hearted  hypocrite,  indeed,  that 
gives  God  only  his  tongue  and  lip,  cap  and  knee,  but  reserves 
his  heart  and  love  for  sin  and  the  world,  that  luith  much 
of  compliment,  but  nothing  of  affection  anil  reality;  why,  let 
such  a  one  never  expect,  while  in  such  a  state,  to  taste  those 
reviving  comforts  that  I  have  been  treating  of;  while  he 
drives  siicli  a  trade,  he  must  nut  expect  much  of  God's  com- 
pany ;  but  of  that  hereafter.  What  a  charge  doth  God  give 
to  his  ministers  to  keep  up  the  spirits  of  his  jieople:  "Com- 
fort ye,  comfort  ye,  my  people,"  saitli  their  God ;  "speak  yo 
cumfortaldy  to  Jerusiilem."  It's  a  gross  mistake  to  think 
that  Ood  loves  to  see  his  peoi)le  drooping  ami  hanging  down 
their  heads;  no,  no,  lie  counts  it  his  honour  to  have  his 
sen'ants  cliecrful.  Oh  why  tlien  slionid  any  of  the  ])recii)U3 
sons  and  daughters  of  Zion  walk  up  and  down,  as  if  their 

G 


94  HEAVEN  UPON  EARTJi;   OR, 

J'riend's  company  were  not  sufTicicnt  to  solace  them,  even  la 
the  loAvest  state  that  a  child  of  God  can  be  conceived  to  he 
in !  While  you  think  God  is  honoured  by  you,  you  can't 
imagine  what  wrong  you  do  him.  The  world  stands  by  and 
looks  upon  you,  the  devil  bids  them  look  on  still,  and  asks 
them  how  they  like  such  a  dumpish  life  and  the  service  ot 
such  a  Master,  all  whose  servants  and  friends  lead  such  a 
doleful  life.  Stay,  hold  there,  Satan !  that's  a  lie,  and  a  loud 
one  too ;  there  are  and  have  been  thousands  of  God's  chil- 
dren that  have  lived  as  it  were  in  the  suburbs  of  heaven, 
while  they  have  been  upon  earth;  many  thousands  there 
have  been  that  have  spent  their  days  in  true  solid  joy  and 
peace ;  many  that  have  gone  from  one  heaven  of  comfort 
liere,  to  another  of  glory  and  comfort  in  that  other  world. 
As  I  said  before,  so  I  say  again.  It  is  not  the  company  of  God, 
hut  the  want  of  it,  makes  him  sad  whom  j'ou  see  so;  besides, 
let  me  tell  you,  tears  and  joy  are  no  way  inconsistent.  It  may 
be,  also,  those  tears,  that  sad  countenance  maybe  for  thy  sake, 
0  sinner.  When  he  sees  what  comfort  thou  despisest,  and 
knows  what  a  God,  what  a  Friend  thou  refusest,  he  can't  but 
weep;  it's  no  rarity  for  the  people  of  God,  in  the  midst  of  their 
spiritual  enjoyments,  to  pity  poor  foolish  sinners,  that  slight 
those  things  which  they  know  to  be  so  refreshing.  Thus 
David  did  when  his  heart  Avas  solaced  with  the  love  of 
God ;  when  his  soul  was  ready  to  be  over-burdened,  over- 
powered with  the  abundant  in-comes  of  God's  kindness; 
lie  can't  but  with  grief  and  pity  think  of  their  state,  who 
have  nothing  to  live  upon  but  husks,  whilst  he  feeds  thus 
high.  Oh  let  my  soul  be  but  acquainted  with  God ;  let 
me  but  taste  more  of  those  true  comforts,  drink  of  that 
river  of  pleasures  that  is  at  his  right  hand,  and  then  I  could 
spare  these  lower  sensual  pleasures ;  then  I  could  scarce  envy 
the  most  merry  ranting  blades  their  comforts ;  I  will  not 
say  but  then  I  should  with  sorrow  think  of  their  wants. 
It  was  spoken  by  Galeacius  Caraxiola,  one  that  sometimes 
had  none  of  the  least  shares  of  worldly  enjoyments,  and 
might  have  had  more,  could  he  have  dispensed  with  the 
absence  of  this  Friend,  could  he  but  have  been  wiling  to 
have  wanted  those  spiritual  comforts :  "  Let  liim  perish  that 


JESUS  THE  BEST  liElEXD  Oi'  IIAN.  05 

values  not  one  liour's  communion  ^vitll  God,  and  tlie  com- 
forts of  a  divine  life,  above  a.11  the  pleasures  and  comforts 
that  tlie  earth  can  afford."  Give  me  such  comforts,  sucli  a 
Friend,  whose  smiles  may  refresh  me  upon  a  deathbed, 
whose  presence  may  revive  me  when  nothing  else  can. 
Naturalists  tell  us  of  a  bird  called  Charadius,  tliat,  being 
bruught  into  the  room  where  any  one  lieth  sick,  if  he  look 
upon  the  sick  person  with  a  fixed  eye,  he  recovereth ;  but  if 
he  turn  away  his  eyes,  the  person  dies.  It  is  true,  I  am 
sure,  of  this  Friend,  in  whuse  favour  is  life,  and  in  whose 
frowns  there  is  death.  (Ar.  Epic.  1.  xiii.  c.  24.)  "  Can  you 
help  mo  to  such  a  friend"  (may  all  say  with  as  good  reason 
Rs  he)  "  that  can  keep  me  from  all  fears  ?"  Oh  for  such  a 
friend  !  This  is  instead  of  all  pleasures  to  me,  to  think  that 
God  is  my  Father,  and  to  know  that  I  have  loved  and 
obeyed  him  to  the  utmost  of  my  power,  not  only  in  Avords, 
but  in  deeds;  this,  this  is  the  pleasure;  here  is  a  Friend  in- 
deed. Now,  what  do  you  say  to  all  this  ?  Is  God  to  be  de- 
sired ?  Is  his  acquaintance  to  be  sought  after  ?  Can  such  a 
Friend  be  too  much  valued  ?  The  truth  of  it  is,  I  would  not 
give  a  rush  for  any  of  your  comforts  which  come  not  from 
a  sense  of  our  interest  in  Christ,  and  which  have  not  a  solid 
foundation,  Scripture  consolations.  It  is  not  he  that  smiles, 
but  he  that  can  look  up  to  God  as  his,  and  look  into  his  soul, 
and  see  things  there  in  a  good  composure,  and  kept  in  a 
cheerful  subjection  to  his  Maker  and  Redeemer:  this,  tliis 
is  the  state,  liere  dwell  joys  and  comforts  that  deserve  such 
a  name.  This  lower  region  sometimes  is  stormy,  Init  al)ove 
there  is  a  constant  calm.  (Sen.)  And  is  God  still  to  be 
sliglitcd  ?  Are  liis  favours,  is  his  acquaintance  little  worth  ? 
I  know  you  can't  be  an  enemy  to  comfort  and  joys.  AVhy, 
lot  me  tell  you,  liere  is  the  well  of  consolation,  here  is  the 
fountain,  and  all  other  joys  which  are  drawn  out  of  the 
cisterns  will  erelong  be  dry.  Come  away,  tlierefore,  poor 
Boul,  and  do  not  refuse  such  joys  as  all  the  carnal  world 
cannot  parallel  for  their  hearts.  And  this  is  the  next  mo- 
tive, taken  from  the  consideration  of  the  nature  of  this 
Friend,  whom  I  would  persuade  you  to  get  acquainted  with. 
•    First,  lie  is  a  loving  and  kind  Friend. 


96  HEAVEN  UPON  EAllTII  ;    OR, 

Secondly,  lie  is  the  most  cheering',  comforting  Friend. 

Thirdly,  lie  is  the  most  able  and  powerful  Friend.  lie 
hath  all  power  in  his  hand ;  and  as  long  as  he  is  but  thy 
Friend,  whoever  is  thy  foe,  thou  shalt  never  be  ovei-powered, 
never  be  crushed.  Thou  mayst  challenge  all  the  devils  in 
hell,  and  all  his  instruments  upon  earth  to  do  their  worst ; 
God  is  on  thy  side;  thou  needst  not  fear.  Thou  art  in 
thyself  a  poor,  weak  creature,  easily  conquered  and  broken 
by  a  thousand  enemies ;  but  if  thou  hast  a  God  to  fly  to, 
thou  mayst  sing  as  well  as  those  did,  Isa.  xxvi.  1,  "We 
have  a  strong  city ;  salvation  will  God  appoint  for  walls  and 
bulwarks."  No  wonder,  then,  if  every  wise  man  think  it 
abundantly  worth  his  while  to  secure  this  great  privilege 
to  himself,  that  God  may  be  his  Friend.  This  is  his  best 
hold,  his  one  thing  necessary.  "  One  thing  have  I  desired 
of  the  Lord,  that  will  I  seek  after ;  that  I  may  dwell  in  the 
house  of  God  all  the  days  of  my  life,  to  behold  the  beauty 
of  the  Lord,  and  to  inquire  in  his  temple,"  Ps.  xxvii.  4. 

Sin,  the  world,  and  the  devil,  may  tempt  a  sinner,  but 
they  can  never  guard  him  from  the  power  of  tliis  great  and 
almighty  God. 

And  now,  you  that  are  contented  to  live  as  without  God 
in  the  world,  let  me  request  you  to  consider: 

Canst  thou  spread  out  the  heavens  as  a  curtain,  or  cover 
the  sun  with  darkness  ?  Canst  thou  call  to  the  lightnings  ? 
and  will  they  answer  thee,  and  say.  Here  we  are  ?  Shouldst 
thou  speak  to  that  hastychampion,  and  command  him  to 
stand  still  one  quarter  of  an  hoiu-,  would  he  obey  thee?  If 
these  things  be  too  much,  why  dost  thou  boast  ?  thou  art 
but  a  worm,  Alas,  poor  sinner,  when  this  great  God  ap- 
pears in  judgment,  thou  art  not  able  to  deal  with  a  fly  or  a 
frog. 

Oh,  then,  is  it  not  good  prudence  for  all  the  sons  of  men 
to  come  and  agree  quickly  with  this  adversary,  while  he  i3 
in  the  v.'ay  ?  for  whoever  goes  on  in  an  enmity  and  rebellion 
against  this  Lord  of  heaven  and  earth  shall  not  prosper^ 
and  be  sure  his  sin  shall  find  him  out. 

And  this  is  another  qualification  of  this  Friend,  whom  I 
would  commend  to  your  acquaintance :  lie  is  an  able  Friend. 


JESUS  THE  BEST  FRIEND  OP  MAN.  97 

1.  He  is  the  most  kind  and  loving  Friend. 

2,  He  is  the  most  comfortable  Friend. 

li.  He  is  the  most  able  and  powei-fid  Friend. 

4.  lie  is  the  most  active  Friend.  He  commands  his  to 
be  diligent  and  industrious,  always  abounding  in  the  work 
of  tlie  Lord.     Surely  he  will  not  be  slow. 

If  the  inanimate  creatin-e,  such  as  the  sun,  resolvetli  as 
a  strong  man  to  run  his  race ;  how  active,  then,  must  the 
Jlaker  of  that  sun  be !  If  he  command  you  not  to  deal  with 
a  slack  hand,  surely  he  himself  will  not  deal  with  a  slack 
liand.  Should  you  behold  this  Friend  of  yours  riding  upon 
the  wings  of  the  wind,  and  making  the  clouds  his  chariot, 
Avould  you  not  say,  Oh,  how  swift,  oh,  how  active  is  tlxis 
glorious  Friend  of  mine !  Tlie  feet  of  this  beloved  One  are  as 
lands'  feet,  for  tlie  good  of  his  friends.  Yea,  his  very  eyes 
run  to  and  fro  through  the  whole  world ;  for  their  good  he 
keeps  constant  watcli  and  ward  about  them,  and  he  that 
can  injure  any  of  his  out  of  his  sight  shall  go  xmpunished, 
Isa.  xxvii.  '.i. 

The  Lord  speaks  this  under  the  metai>hor  of  a  vineyard. 
And  ddtli  this  great  Ilusliandman  neglect  his  vineyard? 
]->otli  lie  not  ilig,  manure,  and  stone  it,  and  keep  out  the 
wild  boar  and  foxes  ?  Doth  he  not  prune  it,  and  tend  it 
c'liarily?  I  the  Lord  do  keep  it  night  and  day;  none  shall 
c-duie  into  it  to  gather  the  fruit  of  it  without  my  leave.  I 
will  water  it  every  moment.  So  that  you  see  what  jjains 
God  takes  for  Ins.  Do  you  believe  this  Friend  sits  in  heaven, 
and  looks  down  njxm  tlie  earth  for  nothing?  Be  not  de*- 
ceived,  0  siruier,  tliou  wilt  not  Ijc  persuaded  to  get  recon- 
ciliation witli  tliis  great  and  holy  ]\Iaje.sty.  "Tlie  Lord  is 
not  slack  concerning  his  coming,  as  some  account  slackness." 
Let  his  .stay  be  never  .so  long,  when  he  comes  to  judge  the 
world,  it  will  be  before  the  sinner  looks  for  him.  Indeed 
there  is  nothing  that  a  wicked  man  more  i)leasetli  himself 
with,  tlian  the  thoughts  that  it  will  be  a  long  time  ])efore 
Gotland  lie  meet;  but  he  little  considers  that  a  thousand 
years  are  but  as  one  day  compared  to  the  days  of  etemity. 
Now,  by  faith,  these  things  are  made  real  to  the  considerate 
Christian;  and  as  for  the  huiijjlying  of  his  wants,  he  knows 


98  HEAVEN  UfOX  EARTH;   OR, 

if  he  comes  at  midniglit  to  borrow  bread  of  liim,  lie  will  not 
])iit  you  ofF  witli  this  excuse,  that  he  is  a-bed,  and  cannot 
rise  from  liis  chiklren  ;  but  will  ju'esently  helji,  making  their 
necessity  his  own  opportunity  to  give  them  what  shall  be 
convenient  for  them ;  as  knowing,  that,  let  the  wind  sit  in 
what  corner  it  will,  it  shall  lit  theu*  sails,  and  bring  them 
nearer  the  harbour. 

The  world's  frieuds  are  infinitely  below  this  Friend.  One 
hath  chosen  silver  and  gold,  and  a  great  estate,  and  such  a 
one  in  the  world's  calender  may  be  written  down  for  one  of 
the  wisest  in  his  choice.  Well,  let  us  see  now  what  tliis 
Friend  can  do  for  you.  Your  body  is  on  the  rack,  your  hands 
are  weak,  your  legs  tremble,  your  stomach  fails,  your  sleep 
departs  from  you.  Where  is  now  your  friend?  Call  for 
him  speedily.  Come,  let  us  now  see  if  he  be  a  friend  indeed. 
Let  us  see  it.  Can  he  give  you  one  hour's  sleep  ?  Can  he 
help  you  to  one  moment's  rest  1  Can  he  give  you  no  refresh- 
ment, no  help  ?  Take  him ;  lay  hiui  by  you  on  your  bed. 
Oh,  it  is  so  heavy,  I  cannot  endure  it.  Laj'  it  in  your 
bosom.  Oh,  I  cannot  breathe  for  it :  take  it  away,  take  it 
away;  it  will  not  do.  Why,  sir,  do  you  know  what  you 
say?  It  is  your  old  friend,  which  you  valued  above 
God  himself;  it  is  a  bag  of  gold.  I  know  it,  I  know  it; 
it  presses  me  down ;  it  is  so  heavy,  I  cannot  bear  it ;  away 
with  it,  away  with  it.  And  is  this  the  friend  you  prized 
so  very  highly  1  Is  this  all  the  kindness  that  he  hatli  for 
you  now?  Is  this  all  the  help  he  can  give  you  at  such 
a  time,  when  a  friend  should  stand  one  in  some  stead  ? 
Were  you  not  told  as  much  long  ago,  how  you  should  be 
served  at  last  ? 

5.  He  is  the  most  humble  and  condescending  Friend.  He 
doth  not  scorn  to  be  acquainted  with  the  meanest:  the 
beggar  may  be  as  welcome  to  him  as  the  prince :  the  poor 
and  rich  are  all  one  to  him :  he  takes  as  much  notice  of  Job 
on  the  dunghill  as  David  on  the  throne :  he  knows  any  of 
his  friends  in  rags  as  well  as  in  silks ;  in  sheep-skins  and 
goat-skins  as  well  as  in  scarlet  and  fine  linen. 

Look  u]i,  poor  creature,  and  see  wliat  a  privilege  thou 
hast.    God  liimsclf,  the  King  of  glory,  is  willing  to  be  ac- 


JESUS  THE  B-EST  FRIEXC  OP  MAN.  99 

quainteJ  with  tliee.  What  sayest  thou  to  this  ?  Doth  not 
thy  heart  leap  within  tliee  for  joy,  when  you  consider  the 
infinite  goodness  of  God,  tliat  reveals  these  things  to  babes, 
"  which  are  liid  from  the  wise  and  prudent :  even  so,  Father, 
for  it  hath  seemed  good  in  thy  eyes."  That  is  a  strong  ex- 
pression ;  yet  lie  spoke  it  that  cannot  lie.  Tlierefore,  0  you 
humble  ones,  that  value  the  favour  of  this  Friend,  hear  and 
read  it,  and  make  the  best  of  it :  it  is  yours ;  feed  upon  it : 
it  is  a  sweet  bit  indeed :  "  Thus  saith  the  Lord,  Heaven  is 
my  throne,  and  earth  is  my  footstool :  where  is  the  house 
that  3'ou  will  build  me  ?  and  where  is  the  place  of  my  rest  ? 
For  all  those  things  hath  mine  hand  made,  and  all  tlioso 
things  have  been,  saitli  the  Lord:. but  to  this  man  will  I 
look,  even  to  him  tluit  is  poor  and  of  a  contrite  spirit,  and 
trerableth  at  my  word,"  Isa.  Ixvi.  1,  2.  I  shall  have  occasion 
hereafter  a  little  to  open  these  words  xmder  another  head ; 
wherefore  I  sliall  now  but  name  it.  Oh,  what  encourage- 
ment is  here  for  the  most  despicable  creature  in  the  world, 
tliat  may  be  as  happy  in  the  acquaintance  with  God,  as  the 
mightiest  lord  in  tlie  world.  Here  is  One  that  will  not  be 
ashamed  to  own  thee,  when  others  will  take  little  notice  of 
thee.  Tliou  thinkcst  these  things  strange,  it  may  be,  and 
so  they  lie  indeed ;  but  yet  not  more  strange  than  true.  It 
doth  not  a  little  engage  the  affections  of  the  meanest  rank, 
if  a  person  of  quality  do  but  give  them  a  kind  look ;  especi- 
ally if  they  may  have  freedom  of  access  to  him.  Oh  wha,t 
a  jirivilege  they  count  it,  for  such  a  one  to  undertake  the 
whole  management  of  a  poor  man's  affairs ;  for  him  to  come 
to  his  liouse,  and  to  look  into  his  cupboard,  and  to  take  care 
of  siii)plying  all  his  wants,  and  coming  frci[uently  to  him, 
unil  supping  with  hiiii,  ami  being  with  liini,  and  to  make  great 
provision  for  liim,  as  if  he  were  a  prince;  where  is  such  a 
thing  as  tliis  lieard  of?  Ent  if  such  a  tiling  were,  it  were 
a  liglit  matter  in  comparison  of  wjiat  I  am  speaking  of. 
Wliere  do  we  read  of  a  great  king's  sending  ambassador 
after  amba.ssador  to  a  poor  beggar?  What  liistoiy  doth 
record  such  a  story  as  this,  that  a  gi'eat  monarcli  should 
make  earnest  snit  for  many  years  together  to  a  worth- 
less slave,  that  he  tau  hang  when  lie  will,  that  liatli  not  a 


lllO  HEAYEX  rro\  EARTH;   OR, 

rag  to  her  back,  to  make  her  his  queen:  this  is  rare  indeed, 
this  is  heyond  precedent  among  men ;  but  yet  it  is  that 
wliich  the  great  God  doth  not  disdain  to  do ;  nay,  let  me 
tell  thee,  whosoever  thou  art,  remaining  in  a  state  of  nature, 
that  readest  these  lines,  that  at  this  very  time  God  is  doing 
no  less  than  all  this  comes  to  for  thee ;  and  I,  in  the  name 
of  mj^  great  Master,  do  come  to  expostulate  the  case  with 
thee.     That  God  that  gave  thee  thy  breath,  and  can  take  it 
away  as  soon  as  he  pleaseth ;  that  God  that  made  heaven 
and  earth,  to  Avhom  all  the  nations  of  the  earth  are  but  as 
the  drop  of  a  bucket  to  the  vast  ocean,  who  holdeth  the  sea 
in  the  hollow  of  his  hands,  who  weigheth  tl)e  mountains  in 
scales,  and  the  hills  in  a  balance ;  that  God  that  hath  no  less 
than  a  heaven  to  reward  with,  and  a  hell  and  everlasting 
flames  to  punish  A\ith ;  He  it  is  that  doth  by  me  beseech 
thee  to  be  reconciled  unto  him ;  He  it  is  that  would  be  your 
Friend,  yoiu-  Acquaintance.  0  unheard-of  mercy  !  0  infinite 
and  unparalleled  condescension !    I  have  often  thought  there 
are  two  great  astonishing  Avonders  in  the  world.     The  one 
is  God's  infinite  mercy  and  condescension  to  rebellious  apos- 
tatized man ;  and  the  other  is  man's  insensibility  and  in- 
gratitude ;    that   there   needs   such   a   stir  and   so   many 
words  to  pt-rsuade  him  to  close  with  tins  wonder  of  kind- 
ness, and  that  so  very  few  should  be  prevailed  with.     See 
this  set  forth  to  the  life  in  Ezek.  xvi. ;  Isa.  i.  2,  3.      "The 
Lord   is   high   above    all    nations,    and    his    glory   above 
the    heavens.      Who    is    like    unto    the   Lord   our  God, 
who  dwelleth  on  higli,  who  humbleth  himself  to  behold 
the  things  that   are   in   heaven   and   in    the   earth !     He 
raiseth    up    the    poor    out   of   the   dust,   and   liftetli   the^ 
needy  out  of  the  dunghill,  that  he  may  sit  with  princes," 
&c.  Ps.  cxiii.  4-8.     The  Psalmist,  therefore,  had  no  small 
reason  to  cry  out  Avith   admii-ation,  "What  is  man,  that 
thou  art  mindful  of  him?  and  the  son  of  man,  that  thou 
visitest  him  V  Ps.  viii.-4.     "  What  is  man,  that  thou  takest 
knowledge  of  him  1  or  the  son  of  man,  that  thou  makest 
account  of  him?"  Ps.  cxliv.  3.     "What  is  man,  that  thou 
shonldst  magnify  him  ?  and  that  thou  shouldst  set  thy  heart 
upon  him  ?  and  that  thou  shouldst  visit  hini  every  niorningy 


JESCS  THE  LEST  FKIEX];  OF  JIAX.  lOl 

and  try  him  every  nioineutf'  Job  vii.  17,  18.  Behold  his 
majesty,  and  yet  how  he  stoops!  Kahum  i. ;  Ps.  xviii. ;  Job 
xxxvii.  xxxviii.  xxxix. ;  Isa.  xl,  "Tliougli  the  Lord  l)e  iiigli, 
yet  hatli  he  respect  unto  the  lowly :  but  the  proud  he  know- 
cth  afar  off","  Ps.  cxxxviii.  C.  That  which  Seneca  the 
jnoralist  sj)eaks  of  wisdom  may  be  said  of  God :  (Epist.  Ixi.) 
*'It  is  lawful  to  come  to  him  without  rich  attire  and  great 
attendance.  Come  naked,  and  you  shall  be  as  kindly  enter- 
tained as  if  you  did  shine  in  cloth  of  gold,  and  were  be- 
sparkled  with  diamonds.  lie  will  not  give  fi-eer  access  to 
the  rich  than  the  poor,  neither  doth  he  value  a  strong  health- 
ful jierson  ])ef(irc  a  sick  and  crazy  one,  a  beautiful  and  well- 
trinimcd  gallant  before  a  cankered,  old,  deformed  creature." 
Thus  far  Seneca  and  the  Scriptures  speak  the  same  language. 
Keither  Jol)'s  ])oils  nor  Lazavus's  sores  made  Cod  keep  ever 
tlie  fartlicr  off' from  them.  I  knew  one  all  of  a  cleave  with 
the  small-i)ox,  whom  this  Friend  came  to  visit,  and  in  that 
condition,  how  many  kisses  had  that  sweet  creature  from 
God!  Oh,  it  WDuld  do  one's  heart  good  to  have  such  a 
Friend!  And  this  is  the  next  qualification  of  this  Friend, 
which  may  commend  him  to  thy  acquaintance,  be  thou 
ever  so  vile  and  sinful  in  tliy  own  eyes:  Such  as  thyself  ho 
Jiath  made  welcome  ;  and  upon  his  word,  wilt  thou  but  come 
away  speedily,  thou  shalt  1)e  welcome  too. 

6.  He  is  the  most  faithful  Friend.  Wlicre  is  the  man 
that  can  tax  liim  with  the  least  unfaithfulness?  Who  is 
the  man  tiiat  can  say  that  he  ever  forsook  any  of  his  in  their 
greatest  exigency  ?  He  liath  been  trusted  more  than  once 
with  more  than  the  world  is  worth  a  thousand  times  over; 
and  they  who  trusted  him  most  never  accused,  never 
thought  their  choicest  jewels,  their  whole  estate,  could  bo 
left  in  safer  hands ;  his  j.romise  and  liis  performance  have 
kept  tine  ;  he  never  failed  his  in  the  Icastjinnctilioor  circuni- 
f^tiuice  of  tinu!.  Ask  AJiraiiani,  wlio  was  one  of  God's  friends. 
God  tells  him  that  liis  seed  shall  inlu  rit  Canaan,  and  that 
Ihey  shall  be  strangers  in  a  land  that  was  not  tlieirs,  four 
Inindred  years;  and  did  lie  not,  at  tlieexiiiringof  that  tinu', 
though  it  was  at  midnight  almost,  bring  tlicm  out  of  Egy]it'< 
God  keej)s  his  time  with  them  to  a  minute.     Ask  Joshua 


102  HEAVEN  TTPON  EARTH  ;   OR. 

whether  he  did  not  live  to  see  this  promise  made  good? 
Inquire  of  David,  and  he  -will  tell  you  again,  that  no  Friend 
is  so  trusty.     The  unfaithfulness  is  on  man's  side;  there, 
indeed,  there,  I  say,  is  many  an  unhandsome  thing  done, 
and  yet  for  all  God  doth  not  (as  you  shall  hear  hereafter) 
presently  break  with  them.     If  they  forget  that  they  are 
children,  he  will  not  forget  that  he  is  their  Father,    If  God 
should  have  done  thus  by  them,  many  thousands  of  them 
that  arenowin  glory liad  been  somewhere  else.  He  promiseth 
indeed  great  things  imto  his  friend ;  but  does  he  not  as  he 
saith,  if  not  in  the  very  thing,  yet  in  that  which  is  better  ? 
and  who  would  account  himself  wronged,  if  one  that  promis- 
ed him  ten  pounds  in  silver  should  in  the  stead  of  it  give 
him  ten  thousand  pounds  in  gold  and  jewels  1    I  believe  such 
a  one  would  not  be  thought  to  be  worse  than  his  word,  nor 
the  person  to  whom  he  made  this  promise  count  himself  in- 
jured.    And  this  God  doth  frequently,  did  men  but  under- 
stand the  worth  of  what  God  pays  them  with.   It  may  be  God 
doth  not  clothe  them  in  silks  and  satins,  (neither  do  I  know 
that  he  ever  promised  to  do  so,)  but  yet  he  clothes  them 
with  the  righteousness  of  Christ,  and  bestows  those  glorious 
robes  upon  them,  in  which  they  look  more  trim  and  neat 
than  in  cloths  of  gold ;  he  hath  made  him  such  a  suit  that 
is  the  handsomer  for  the  much  wearing ;  he  may  eat  and 
drink,  sleep  and  work  in  it,  and  keep  it  on  his  back  day  and 
night,  and  it  shall  not  1)e  wrinkled ;  it  is  the  better  for  use. 
He  is  a  faithful  Friend;  and  none  that  ever  had  to  do  with 
him  can  say  anything  to  the  contrary.     He  never  forgot  any 
business  that  any  of  his  friends  desired  him  to  do  for  them  ; 
he  never  neglected  it,  or  did  it  by  halves.      Where  did  any 
of  them  come  to  him  to  reveal  some  secret  loathsome  dis- 
tempev  to  him,  that  he  reproached  them  with  it  ?    To  which 
of  them  did  he  promise  a  heaven,  and  put  them  off  with  this 
world?     When  this  Pilot  undertakes  to  steer  their  course, 
their   vessel   shall  never   split   upon   the   rock,  run  upon 
the  sands,  or  spring  a  leak,  so  as  to  sink  in  the  seas.    To  be 
sure.  He  will  see  them  safe  in  their  harbour.    (Ar.  Epist. 
xxvii.)     He  was  no  Christian;  yet  I  suppose  none  -will  deny 
but  he  spake*good  divinity,  v,ho  said,  "  If  a  man  will  choose 


JESUS  THE  BEST  FRIEND  OP  MAN.  103 

God  for  Ills  Friend,  he  shall  travel  securely  through  a  wilder- 
ness that  hath  many  Leasts  of  prey  in  it;  he  shall  pass  safely 
through  this  world ;  for  he  only  is  safe  that  hatli  God  for 
his  Guide."     Doth  he  not  speak  a  little  like  David  himself, 
Ps.xxxvii.  23,  who  never  expected  to  come  to  glory,  except  he 
were  guided  l)y  his  counsel?     Now,  if  a  poor  heathen  could 
say  thus,  and  see  good  reason  to  trust  God,  and  admire  his 
faithfulness  as  he  doth  frequently;  (and  so  doth  Seneca, 
justifying  God's  faithfulness  in  all  his  dealings  with  the  best 
men  in  all  their  sufterings,  and  the  prosperity  of  the  wicked;) 
what  then  shall  the  heavenly  Christian  say,  who  hath  ex- 
perienced so  much  of  God's  faithfulness  in  answering  his 
prayers,  infuliilling  his  promises,  and  supplying  all  his  exi- 
gences!    David  will  tell  you  as  much,  and  justify  God  in 
his  most  severe  dispensations  towards  him :  "  In  very  faith- 
fulness hast  thou  aillicted  me,"  Ps.  cxix.  T5.    In  our  earthly 
and  bodily  atfairs,  we  should  never  count  that  Physician 
faithful  thi).t  v/ill  not  rather  open  a  vein,  or  put  liis  patient  to 
exquisite  torture,  to  save  his  life,  than  let  him  die  easily. 
We  believe  a  father  may  whip  his  stubborn  ciiild  with  more 
love  than  let  him  alone.     To  prevent  the  axe  or  halter  with 
a  rod,  is  no  cruelty.     "  Faithful  are  the  wounds  of  a  friend," 
Prov.  xxvii.  6".     It  was  not  for  nothing  that  the  Psalmist 
stuck  so  close  to  God ;   he  had  a  little  experience  of  the 
unfaithfulness  of  other  friends:  "Ilis  lovers  and  his  friends 
stood  aloof  from  his  sores,  and  his  kinsmen  stood  afar  off," 
Ps.  xxxviii.  9,  11.      May  not  a   great  many  com])lain  a& 
well  as  Job,  that  their  "brethren  have  dealt  deceitfully  as 
a  brook,  and  as  the  stream  of  brooks  they  pass  away'<" 
Job  vi.  LI.      A  friend  may  forget  one,  a  brother  may  dis- 
own one,  father  and  mother  may  oast  one  oii',  but  lu;re's  a 
Friend  that  sticks  closer  than  all.     Nay,  he  is  a  better  Friend 
to  his  than  they  arc  to  themselves.    When  they  loved  them- 
selves so  little  as  to  undo  themselves,  he  hjved  them  so  well 
as  to  save  then\ ;  when  tliey  loved  themselves  so  as  to  poison 
themselves,  he  loved  them  so  as  to  give  them  a  powerful 
antidote;  when  thoy,  like  children,  would  have  the  knife,  he 
takes  it  out  of  their  hands,  kst  they  should  cut  their  fingers; 
vhcn  they  are  so  careless  as  to  tiurfeit  themselves,  he  is  so 


104  HEAVEN  UPON  EARTH  ;  OK^ 

faithful  as  to  keep  tliem  sliort.  and  diet  them;  and  all  this 
I  hope  they  that  understand  themselves  will  not  call  un- 
kindness  or  infidelity.     David  had  in  his  time  some  friends 
that  made  no  bones  of  hazarding  their  lives  for  him  ;  some 
of  them  were  -willing  to  quench  his  thirst,  though  with  their 
blood ;  and  yet,  for  all  that,  in  all  his  life  he  never  met  with 
so  faithful  a  fiiend  as  his  God.    "  0  Lord  of  hosts,  who  is  a 
strong  Lord  like  unto  thee,  or  to  thy  faithfulness  round  about 
thee  ?"  Ps.  Ixxxix.  8.     He  had  rather  trust  his  God  than  any 
of  them  all.    God  is  a  real  true  faithful  Friend ;  he  tells  us 
things  as  they  are ;  he  doth  not  speak  more  of  things  than 
the  nature  of  them  doth  require ;  he  doth  not  tell  the  best, 
and  hide  the  worst;  he  doth  not  speak  all  of  heaven,  and 
notliing  of  suffering ;   but  saith  plainly,  all  that  will  live 
godly  in  Christ  Jesus  must  suffer  persecution.     And  Christ 
saith,  those  that  will  be  his  disciples  must  take  up  their 
cross  and  follow  him ;  and  that  through  many  tribulations 
they  must  enter  into  the  kingdom  of  heaven.      He  speaks 
of  sowing  in  tears  as  well  as  reaping  in  joy;  of  affliction  as 
well  as  glory.     And  when  he  speaks  of  the  glory  of  another 
world,  he  doth  not  too  highly  advance  his  excellency.    When 
he  speaks  of  his  wrath,  or  hell,  or  sin,  he  doth  not  make 
them  gi-eater  evils  tlian  tliey  be.     The  Lord  is  faithful  in 
all  his  dealings,  and  that  they  who  love  him  know  right 
well.     Whatsoever  doth   happen  to  the  world  doth  hap- 
pen justly  and  faithfully;  and  so,  if  thou  wilt  but  well  ob- 
serve, thou  shalt  find.       And  what  sayest  thou  after  all 
this?   thou   who  hast  tried   many  and  many  a  friend,  so 
called,  antl  hast  by  sad  experience  first  or  last  found  them 
all  unfaithful,  and  art  almost  ready  to  say  of  all  men,  that 
they  are  liars,  and  that  truth  and  reality  are  rarities ;  thou 
thinkest  there  is  scarce  a  man  upon  the  earth  to  be  trusted. 
And  wilt  thou  never  be  afraid  of  such  a  friend  1     Wilt  thou 
at  last  be  wise,  and  be  acquainted  with  a  Friend  that  never 
proved  unfaithful  ?     Behold  such  a  one  that  would  be  glad 
with  all  his  heart  to  entertain  you,  would  you  but  forsake 
your  old  treacherous  acquaintance !     Here,  here  is  one  that 
never  fiiils,  nor  forsakes  those  that  put  their  trust  in  him. 
The  heavens  shall  depart,  and  the  hills  be  removed  out  of 


JESUS  THE  BEST  FCIEND  OF  MAX.         105 

their  places,  but  his  faithfulness,  his  love  shall  never  depart 
from  his ;  and  wilt  thou  not  think  such  a  Friend,  after  all 
this,  worth  the  having  ?  Come,  come,  never  stand  fi-etting 
thy  heart  out  with  discontents;  men  will  be  men,  that  is, 
unfiiithful,  as  long  as  the  world  lasts.  Do  you  expect,  as 
long  as  sin  reigns  in  men's  souls,  as  long  as  Satan  doth  so 
much  act  therein,  that  they  should  furget  to  be  selfish,  co- 
vetous, deceitful  ?  But  now  God  will  always  be  like  him- 
Belf,  a  God  faithful,  true,  holy,  just ;  and  if  any  one  in  heaven 
or  in  earth  can  condemn  God  justly  of  the  least  unfaithful- 
ness, my  mouth  shall  soon  be  stopped.  In  this  thing  I  con- 
fess myself  to  be  of  Antoninus's  mind,  who  said,  "  If  there 
be  a  God,  as  there  is  most  certainly,  why,  that  God  must 
necessarily  be  most  faithful,  most  wise,  most  good ;  but  if 
there  be  no  God,  it  is  not  worth  the  wliile  to  live  in  a 
world  in  which  there  is  nothing  but  sin,  confusion,  disorder, 
and  no  hopes  of  a  redress  ;  the  excellence  of  oui*  being,  our 
reason,  would  make  our  misery  more  exquisite,  and  our  lives 
less  desirable."  But,  blessed  be  God,  it  is  not  come  to  that 
pass,  that  we  should  need  question  the  being  of  a  God ;  for 
as  one  saith  wisely,  ''  Thou  hast  far  more  reason  to  question 
thy  own  being  than  God's."  Now  I  say  again,  methinks  he 
that  had  been  so  oft  i>erplcxod  with  many  unfaitliful,  un- 
worthy carriages  from  them  whom  he  called  friends,  should 
1)6  at  last  persuaded  to  try  what  this  one  Friend  would  do 
for  him.  Oh,  what  abundance  of  sorrow  would  it  prevent, 
if  men  would  but  trust  God  more,  and  men  less  !  This,  this 
is  the  Friend,  sick  and  well,  rich  and  pofir,  living  and  dying, 
always  the  same.  Make  sure  of  this  Friend,  and  thou  art 
safe;  thy  all  is  then  in  safe  and  fiiithfiil  hands. 

7.  He  is  a  rich  Friend:  "The  eaiih  is  the  Lord's,  and 
the  fulness  thereof:  the  cattle  upon  a  thousand  hills  is  liis." 
He  it  is  that  hath  the  absolute  disposal  of  crowns  and  scep- 
tres ;  he  it  is  that  can  easily  raise  all  his  favourites  to  a  high 
estate.  If  the  world  and  all  its  glory  can  do  his  any  good ;  if 
kingdoms  and  vast  dominions  can  advantage  them  ;  he  can, 
with  bettor  reason  than  Satan  did  to  Christ,  say,  "All  this  is 
mine,  and  if  thou  wilt  love  me  and  worship  me,  I  will  give 
you  as  much  of  it  as  will  do  you  good ;"  and  who  would  ac» 


106  /lEAVEN  CPON  EAll'i'lI  ;   Oil, 

count  it  a  kindness  to  be  given  that  which  will  do  one  hurt  ? 
But  these  are  but  toys  and  trifles  in  comparison  of  what  God 
hath  to  bestow  upon  his  friends.     Lift  up  thine  eyes,  and 
behold  those  glittering  stars ;  look  upon  that  stately  canopy 
that  hangs  over  thy  head.     Why,  all  this  is  nothing  almost 
to  the  glory  which  shall  be  revealed ;  there  is  far  greater 
disproportion  between  it  and  what  we  see  and  enjoy  at  the 
best  here  below,  than  there  is  between  the  footstool  and  the 
crown.     Oh,  could  you  but  by  faith  draw  the  curtain  and 
see  what  is  within !     Oh,  did  you  but  know  what  is  behind 
those  hangings  which  you  sec  wrought  so  curiously,  the 
work  of  his  fingers!     Oh,  that  is   the   place,   there  is  a 
house  indeed,  there  is  a  palace,  couldst  thou  but  by  faith  and 
meditation  take  a  view  of  it ;  could  you  but  make  a  voyage 
into  that  far  country,  and  see  that  city  of  God,  and  discourse 
with  the  inhabitants  of  the  New  Jerusalem,  what  discove- 
ries should  you  then  have  of  the  riches,  state,  and  grandeur 
of  that  Prince's  court ;  shouldst  thou  but  see  those  treasuries 
opened,  and  know  the  worth  of  God's  jewels,  thou  wouldst 
wonder  -what  men  and  women  meant,  that  they  should  need 
so  much  persuading  to  be  acquainted  with  Him  that  had 
such  tilings  to  bestow ;  you  would  judge  him  worse  than 
mad  who  should  not  joyfully  embrace  any  overtures  of  this 
nature  ;  in  a  word,  they  would  reckon  that  person  besotted 
that  should  not,  ^vith  all  possible  gratitude,  close  with  such 
kind  of  proposals.     Come  along,  therefore,  with  me,  poor 
soui,  thou  that  art  not  worth  a  groat,  and  hast  never  a 
friend    that   can  or  Avill  give   you  anything   to  speak  of; 
come  along  Avitli   ine,  and   take  a   short   prospect   of  the 
territories  of  this  mighty  Monarch;  let  us  get  up  to  Mount 
Pisgah,  and  make  a  survey  of  that  goodly  land  ;  let  us  take 
a  turn  or  two  in  the  courts  of  his  palace ;  consider  well  the 
pleasantness  of  this  seat,  how  rarely  it  is  accommodated, 
the  richness  of  the  furniture,  the  nobleness  of  the  inhabitants, 
the  sweetness  of  that  harmony  that  sounds  night  and  day 
in  that  temple,  the  inconceivable  costliness,  riches,  glory, 
and  excellency  of  everything.     Do  but  look  a  little  about 
thee.     Are  not  thine  eyes  even  dazzled  at  the  sight  1     Do 
you  see  what  building  that  is,  whose  walls  are  jasper,  and 


JESUS  THE  BEST  FRIEND  OF  JIAX.  107 

the  city  is  all  of  pure  gold,  like  unto  clear  glass,  and  tlio 
foundation  of  the  walls  of  that  city  are  garnished  with  ali^ 
manner  of  i)recious  stones  ?  Rev.  xxi.,  &c.     And  what  think 
you  now?     Where  is  the  prince  upon  earth  tliat  ever  was 
master  of  such  an  estate  1     What  arc  his  attendants  1     The 
mciiuost  of  those  that  stand  in  his  presence  is  no  less  than 
a  king;  the  least  of  his  servants  is  more  rich  and  glorious 
tluui  the  mightiest  potentate  that  ever  trode  upon  earthly 
mould,  that  was  a  stranger  to  God.      This  God  doth  not 
grudge  to  give  that  which  is  more  worth  than  a  thousand 
kingdoms  to  iiis  darlings.     I  might  tell  also  at  what  a  rate 
they  live  who  are  fed  always  at  his  table,  and  what  dainty 
dishes  they  feed  upon ;    I  might  speak  of  their  clothing 
and  robes:   all  which  speak  the  riches  of  that  Lord  who 
maintains  his  servants  so  highly.     Eut  ■what  am  I  doing  1 
Can  I  grasp  the  heavens  in  my  arms,  or  take  up  the  sea  in 
the  hollow  of  my  hands?     Can  I  measure  the  heaven  of 
heavens,  or  weigh  the  mountains  in  scales,  or  the  hills  in 
a  balance  ?     Could  I  do  all  and  a  thousand  times  more,  yet  I 
could  not  give  you  account  of  the  estate  of  Him  who  would 
be  your  Friend,  your  Husband:  at  the  best,  I  can  but  give 
you  a  superficial  gross  relation  of  it ;  and  when  I  have  said 
all  that  I  can  speak,  and  all  the  men  in  the  world,  with 
all  their  tongues,  have  spoken  too ;    nay,  let  angels  with 
tiieir  heavenly  rhetoric  do  what  they  can  to  set  out  the 
glory  of  his  kingdom ;  I  say,  when  all  this  is  done,  you 
must  remember  ;ill  falls  short  fif  what  it  is,  and  that  since 
the  beginning  of  the  world  men  have  not  heard,  neither  can 
it  enter  into  the  heart  of  man  to  conceive  what  God  is  worth, 
what  a  Friend  you  may  have  of  him,  if  you  will  but  speedily 
1)C  arquninted  with  him.     Ilis  kingdom  hath  no  l)ounds,  and 
his  dominions  reach  farther  than  both  the    Indies.     The 
small  love-tokens  that  he  sends  now  and  then  to  his  be- 
loved into  a  far  conntry  are  of  infinitely  nmre  value  lliaii  all 
the  lockets  of  diamonds  and  riciiest  jiearls  and  jewels  in  the 
world,  Prov.  viii.     Behold  how  merrily  llel)ecca  looks  upon 
a  sorry  jewel  or  two  presented  by  Elie/er  from  his  master! 
How  soon  is  her  heart  conquered  !     Antl  why  should  wc  not 
be  more  taken  with  thiiij^js  of  far  greater  worth  i     What  is 


108  UEAYEN  Ul'ON  EAIITJI ;   OK, 

all  this?  As  much  fis  nothing  witli  you!  Methinks  your 
hearts  should  be  all  on  a  fire.  Methinks  you  should  quickly 
say,  Oh  that  I  could  hut  see  him  !  Who  will  bring  me  ac- 
quainted with  him  ?  he  shall  have  my  heart,  my  dearest 
love.  Methinks,  should  I  ask  you  the  same  question  that 
they  did  Rel)ecca,  Wilt  thou  go  along  with  me  to  such  a 
Friend  I  you  should  readily,  without  any  further  dispute, 
say,  Yea,  with  all  my  heart,  and  think  long  to  be  up  and 
going.  Why  then  do  you  talk  of  a  year,  a  month  longer  2 
Oh,  what  makes  poor  creatures  stand  waiting  so  long 
for  an  answer  ?  Do  you  ever  expect  a  better  offer  ?  Do 
you  look  to  advance  yourselves  somewhere  else  ?  Can  you 
look  for  a  better,  a  richer  match  l  Go  then  and  search  out 
among  all  thy  lovers  which  make  suit  to  thee,  which  of 
them  can  feed  you  with  such  costly  viands,  which  of  them 
can  clothe  you  in  such  royal  apparel !  Which  of  them  can 
make  you  such  a  jointm-o?  Consider  wisely  and  speedily, 
that  I  may  turn  to  the  right  hand  or  the  left.  What  sayest 
thou  ?  Canst  thou,  amongst  them  all,  better  thyself  1  Is 
there  any  one  like  Him  'I  Is  there  any  of  the  sons  of  the 
mighty  comparable  to  Ilim ']  Are  any  of  the  kings  or  great 
ones  of  the  earth  able  to  make  you  such  an  offer  ?  or  should 
they,  can  any  of  them  make  it  good  1  What,  have  you  yet 
resolved  upon  the  point  or  not  ?  What  is  it  you  stand  for  I 
I  pray,  do  you  question  the  truth  of  what  I  speak  ?  Do  you 
make  account  I  speak  of  the  highest,  and  make  the  best  of 
all  things  1  Why,  then,  let  me  tell  you  further,  I  have  not, 
I  cannot  tell  you  the  half  of  what  you  will  find  to  be  true, 
if  you  would  come  to  be  thoroughly  resolved,  or  of  what 
yon  will  believe  hereafter,  to  your  sorrow,  if  you  still  I'cfuse 
him.  And  I  must  further  add  to  what  I  have  said  before, 
that  whatever  riches  God  possesses,  he  will  jointiu'e  you  in,  as 
soon  as  you  shall  in  good  earnest  be  willing  to  accept  him 
for  your  Friend ;  all  that  I  can  speak  of,  and  more  too,  you 
may  call  your  own.  Ask,  and  it  shall  l)e  given  M^ithout 
prescribing  how  much  more  than  you  can  ask  or  think  shall 
be  given  you.  Your  Lord  and  Husltaud  is  not  so  niggardly 
as  Ahasucrus,  who  said,  '"  What  is  thy  request,  and  what  is 
thy  petition,  Queen  Fsther,  and  it  shall  be  given  tliec,  to 


JEStrS  THE  BEST  PRtEJfD  OP  MAN,  lOO 

the  half  of  my  kingdom?"  But  God  saith,  What  is  thj' 
request,  and  what  is  thy  petition,  poor  soul,  and  it  shall  be 
granted,  to  the  whole  of  my  kingdom  ?  "What  is  it  thou 
wautest  1  what  attendants  dost  thou  lack  to  wait  upon  thee 
to  my  court  ?  Are  they  prophets,  apostles,  mini.':ters,  an- 
gels, they  shall  he  given!  Eph.  iv.  11.  Do  but  try  him; 
he  bids  you  ask,  and  you  shall  have.  Let  me  give  you  this 
one  memento.  Ask  like  one  that  hath  to  do  with  a  rich 
king,  who  hates  to  do  anything  below  himself.  Remember 
it  is  he  that  delights  to  give  like  a  God ;  widen,  therefore, 
thy  desires  as  large  as  heaven ;  be  bold,  and  speak  a  great 
word,  and  I  warrant  thee  thou  shalt  not  be  denied.  Tell  God, 
that  seeing,  in  his  infinite  goodness  and  condescension,  lie 
has  been  pleased  to  give  thee  leave  to  ask  without  restraint, 
thou  dost  humbly  request  his  Son  for  thy  Lord  and  Husband, 
himself  fur  thy  Father,  God,  and  Friend,  his  kingilom  for 
thy  dowry,  the  righteousness  of  his  Son  for  thy  orna- 
ment, clothing,  and  beauty,  the  comforts  of  his  Spirit,  and 
abundance  of  his  grace  to  bear  thy  charges  handsomely, 
till  thou  comest  to  his  liouse.  This  is  high  indeed  !  but 
thy  gi-eat  and  noble  Lord  loves  dearly  to  hear  such  co- 
vetous petitioners,  who  will  be  put  off  with  nothing 
but  such  great  things.  When  do  any  of  these  go  sad 
from  his  court  ?  When  do  any  of  the  seed  of  Jacob  seek 
his  face  in  vain?  This,  this  is  the  generation  of  thriv- 
ing ones,  who  seek  for  life,  immortality,  and  glory;  who 
seek  thy  face,  0  God  of  Jacob.  And  now  what  do  you  say  ? 
Will  you  believe  all  this  ?  Dare  you  take  my  word  ?  I  am 
persuaded  none  of  you  all  think  I  dare  tell  you  a  lie,  and  do 
you  any  wrong;  but  for  all  that,  I  dojidt  desire  you  .should 
take  my  word,  nor  the  word  of  any  man  living  in  a  thing 
that  concerns  eternity;  but  take  His  word  who  cannot  lie. 
"  Riches  and  honour  are  with  me;  yea,  durable  riches  .and 
righteousness.  ]\Iy  fruit  is  better  than  gold,  yea,  than 
fine  gold ;  and  my  revenue  than  choice  silver,"  Prov.  viii. 
IH,  19.  The  wise  man  tells  us,  that  "wealth  makes 
many  friends,"  chap.  xix.  4  ;  and  that  "  many  will  entreat 
the  favour  of  the  prince;  and  that  every  one  is  a  friend 
to  him  that  gives  gifts,"  vcr.  ('>.     If  tliia  might  he  in  spiri- 

II 


110  n^AVEN  UPON  EARTH  ;    oil, 

tuals,  I  should  not  fear  but  that  I  shoukl  prevail  with  all 
luy  hearers  to  seek  tlie  frieudsliip  of  God;  if  their  real  in- 
terest did  weigh  with  them,  if  true  riches  and  wealth  could 
win   their  atiections,  if  the  most  substantial  good  things 
might  signify  anything,  if  solid  reasons  might  bias  them, 
I  should  not  fear  going  away  without  them.     But  alas,  alas, 
how  little  power  have  all  these  things  with  the   sensual 
world  !     What  are  men  and  women  turned  to !     What  sots 
and  brutes  are  they  in  the  concerns  of  their  souls  and  the 
affairs  of  that  other  world !     Men  run  up  and  down  hunting 
after  good  things,  and  have  taken  a  false  scent ;  they  hope 
to  catch  that  at  last  which  they  will  feed  upon,  and  satisfy 
themselves  with.     I  tell  thee,  0  man  who  askest,  Who  will 
show  us  any  good?  here,  here  it  is.     lliches  thou  meanest? 
Well  then,  let  it  be  so ;  and  if  I  do  not  prove  that  what  I 
offer  thee  from  my  great  Master  is  a  thousand  times  more 
worth  thy  seeking  than  gold  or  silver,  and  better  coin  than 
that  which  bore  Ca?sar's  stamp  upon  it,  tlien  say  you  were 
cheated.     Thou  tellest  over  thy  monies  very  fast,  methinks  ; 
but  are  you  sure  all  that  is  gold  which  doth  so  glitter?     Is 
all  that  current  silver  ?     Will  it  go  in  another  country  ?     Is 
it  not  possible  but  that  you  may  be  mistaken?     Here,  here 
is  the  gold  that  is  tried ;  it  will  go  anywhere.     Here  is  One 
that  will  give  you,  will  you  but  desire  earnestly  his  acquain- 
tance, such  ti'casure  that  will  not  perish,  such  silver  that 
hath  not  tin,  such  gold  that  hath  no  dross,  such  true  riches 
that  cannot  be  taken  away  from  you.     Ask  that  saint  who 
looks  so  merrily,  who  lives  so  bravely,  how  he  got  his  estate, 
and  how  he  came  to  be  so  rich  all  of  a  sudden ;  he  will  soon 
tell  you  how,  and  where  his  treasure  lies,  and  yet  not  fear 
being  robbed.     He  hath  of  late   been  acquainted  with   a 
Friend  that  hath  given  him  that  which  makes  him  esteem 
himself  more  worth  than  if  he  were  possessed  of  ten  times 
more  than  ever  Alexander  or  Csesar  was.  A  friend  of  Cyrus,  in 
Xenophon,  being  asked  where  his  treasure  was,  which  made 
him  think  so  highly  of  himself,  his  answer  was,  Where  Cy- 
rns  his  friend  was.     A  Christian  may  with  much  better  rea- 
son and  cheerfulness,  if  asked  where  his  riches  and  estate 
lies,  answer,  Where  God  his  Friend  is.    Ask  the  f  oarcst  of 


JESCS  THE  BEST  FRIEND  OP  MAN.  Ill 

them  that  are  acquainted  -with  GuJ,  tlie  weakest  of  all  his 
diilJrcu,  what  they  will  sell  their  portion  for,  and  what  you 
shall  give  them  to  resign  up  all  their  interest  in  God,  to 
quit  theu-  claim  to  this  inheritance.  Would  they  not  all  be 
of  Paul's  mind,  and  even  scorn  the  motion,  and  count  the 
g\oTy  of  a  thousand  worlds  but  as  dung  and  dross  in  compa,- 
rison  of  the  excellency  of  the  knowledge  of  Christ  Jesus 
their  Lord  ?  Pliil.  iii.  8.  Nay,  hear  what  one  says  that  was 
far  less  acquainted  with  God  than  any  of  them  whom  I  have 
been  speaking  of,  when  he  talks  of  such  kind  of  bargain  as 
this.  (Epict.)  "  Offer  me  a  kingdom,  and  you  offer  me  to 
my  loss."  For,  saitli  tlic  same  author,  in  another  place, 
"  A  good  man  may  look  up  to  lieaven  as  the  seat  of  his 
Friend,  and  not  four  want."  Inquire  of  David  what  portion 
God  gave  liim,  and  he  will  soon  answer  you  :  A  goodly 
]>ortion  indeed;  and  that  he  gave  him  no  less  than  himself, 
and  that  the  lines  are  fallen  to  him  in  pleasant  places,  and 
that  he  liath  a  goodly  heritage,  Ps.  xvi.  5,  6.  And  therefore  he 
counts  himself  richer  than  if  he  had  all  his  enemies  in  chains, 
and  their  royalties  at  his  disjiosal;  he  takes  himself  to  be 
a  far  happier  man  than  if  he  were  al)solute  monarch  of  the 
imiverse,  and  were  to  give  laws  to  the  inferior  world;  he 
reckons  himself  now  as  well  to  pass  and  better  too  than 
Adam,  when  he  was  sole  landlord  of  the  world.  It  was  truly 
spoken  of  somebody,  I  do  not  well  remember  who :  "  He  that 
hath  rich  friends  must  not  look  upon  himself  as  poor."  Oil 
then  that  you  would  be  indeed  friends  to  yourselves,  and 
have  respect  to  your  own  real  interests  !  And  what,  will 
not  this  mighty  and  powerful  argument,  which  weighs  as 
much  as  a  thousand  others,  jirevail  ?  And  do  you  still  say, 
■\Vliat  ])rorit  will  there  be  in  serving  the  Lonl,  and  what  ad- 
Vantage  shall  I  get  if  I  be  acquainted  with  liim  ?  To  what 
account  will  it  return?  I  again  answer.  To  a  veiy  good  ac- 
count every  way.  Try  but  this  trade  with  the  wise  mer- 
chant, an<l  you  shall  soon  feid  tlie  benefit  of  it.  "  Conceive 
to  thyself  mountains  of  gold  and  rocks  of  diamonds,  and  to 
this  a  vast  iinmeasurablo  tract  of  ground,  land  of  inheritance, 
the  most  feitilo  soil  in  the  world,  bringing  in  such  a  Imrden 
evoy  year  tluit  shall  trouble  the  owner  to  reap  it :  imaaiuo 


112        .  HEAVEN   tJPONEABTn;   OR, 

his  pasture  as  gi-eat  as  his  arable,  and  all  clothed  with  thou- 
sands of  cattle,  small  and  great,  and  none  of  tliem  barren 
neither;  suppose  his  barns  and  storehouses  could  never  be 
emptied,  and  his  presses  should  ])urst  -out  every  year  with 
new  wine."     Again,  "  Let  the  merchant  store  his  cellars  ^y\ti\ 
the  most  pure  oil,  and  furnish  him  with  such  rich  spices  as 
the  Queen  of  Sheba  brought  to  Solomon ;  sujrpose  he  were 
in-ovided  with  all  the  exquisite  rarities  that  tlie  air,  sea,  or 
earth  can  afltord,  yet  for  all  this  he  were  a  beggar,  in  compa- 
rison of  one  that  hath  God  for  his  Friend:  such  a  one  pos- 
sesseth  him  that  possesseth  all  things."  (Bolton.)    Well  then, 
be  persuaded  at  last  to  be  wise.     I  remember  the  moralist 
(Sen.  Epist.  vi.)  brings  in  one  acting  like  a  wise  man,  and  a 
good  proficient  in  philosophy,  who  begins  to  be  a  friend  to 
himself.     And  this  is  that  that  I  am  pleading  with  yon  for. 
If  I  came  to  rob  you  all  of  hopes  of  happiness,  and  to  bid  you 
give  away  all  that  you  have  or  expect,  and  to  turn  mendicants ; 
if  I  came  to  persuade  you  to  espouse  a  beggarly  interest,  and 
to  match  yourself  so  as  that  you  should  be  sure  to  be  undone, 
I  should  not  wonder  if,  after  I  had  spoken  much,  I  shoidd 
prevail  but  little.     But  when  it  is  sucli  a  cause  tiiat  I  am 
pleading,  wlien  it  is  for  your  own  unspeakable  advantage, 
when  it  is  riches,  true  riches  that  I  would  have  you  hjok 
after,  an  estate  tliat  I  would  have  you  mind,  which  may 
be  had  for  the  looking  after,  have  I  not  cause  to  admire 
what  need  a  man  should  hav<^  to  use  so  many  words  ?     Had 
you  money  to  spare,  and  could  J  tell  you  of  a  brave  purchase, 
tliat  you  might  have  an  exce'lent  pennyworth,  I  am  per- 
suaded I  should  not  be  very  Xinwelcome.     Could  I  tell  you 
of  a  vast  estate  that  you  might  have,  upon  the  matter  for 
accejiting  or  looking  after,  1  believe  I  need  not  spend  ten 
years  in  earnest  ])egging  and  entreating  you  to  look  after 
such  a  tiling.     Sliould  I  oifer  to  In-ing  you  to  tlie  place  and 
person  of  wliom  you  might  buy  it,  should  I  not  soon  have 
your  company?     Should  not  your  necessaries  be  quickly 
made  ready  for  such  a  journey?     Would  you  not  be  up  be- 
times in  the  morning?     Nay,  would  you  not  travel  all 
night,  and  think  it  no  folly  nor  madness,  both  to  lose  some 
rest,  and  to  take  some  pains,  so  you  might  come  to  possess 


JESUS  TUE  BEST  FlllEND  OF  MAN.  113 

what  I  speak  of]  Nay,  were  there  but  a  possibility  of  ob- 
taining it,  at  least  a  probabilitj',  I  persuade  myself  you 
ivould  not  fail  to  look  after  it  the  very  first  thing  you  did, 
I  am  ready  to  think  you  would  neither  spare  for  pains  nor 
costs,  so  that,  after  all,  you  might  but  make  sure  of  enjoying 
it.  Why,  what  then  is  the  matter,  that  I  can  do  no  more 
in  the  business  that  I  am  about  ?  I  am  sure  I  biing  you 
tidings  of  a  better  bargain,  a  braver  purehase,  and  surer 
inheritance,  and  what  need  I  then  spend  so  much  time  in 
arguing  with  you  ?  Good  Lord !  what  mean  people  1  Are 
they  out  of  their  wits,  and  quite  beside  themselves?  What, 
is  a  feather  better  than  a  crown,  brass  than  gold  ?  Is  a 
glass  to  be  i)referrcd  before  a  diamond,  finite  enjoyments 
before  everlasting  riches,  darkness  before  light,  the  world 
before  God?  Oh,  how  is  man  sunk  below  himself!  What 
hath  sin  made  men  and  women?  If  this  be  not  folly  and 
madness,  what  is  ?  Such  may  go  for  wise  men  in  the  world's 
account  that  make  such  choices ;  and  it  id  possible  a  man  in 
bedlam  may  say  his  neigliliour  that  tore  all  his  hair 
from  off  his  head  is  well  in  his  wits.  Oh  that  this  should 
1)0  tlie  condition  of  the  fur  greater  part  of  the  world  !  And 
what  meanest  thou,  0  my  soul,  that  thou  art  no  more  af- 
fected to  see  such  vast  multitudes  of  brain-sick  frantic  sin- 
ners, tliat  make  light  of  tlie  tender  of  the  gosi)el,  that  take 
tliem  for  their  enemies  who  would  do  their  utmost  to  mako 
tlic^n  hai)i)y  for  over?  I  must  profess  I  am  even  ashamed 
of  my  own  heart,  tliat  I  do  not  mingle  my  words  with  teai-s  ; 
tliat  I  should  speak  for  God  and  souls  vvith  so  indiH'erent  a 
spirit.  Well,  now  you  have  heard  of  a  great  matcli,  by 
whicli  you  may  l)e  made  for  ever;  arc  you,  for  all  this,  of 
tlic  f-ame  mind  you  were  1  Well,  tlu-n,  comjilain  not  if  you 
be  a  beggar,  llemenihcr  liow  you  were  olt'ered  ;  remcml)er 
you  might  have  been  worth  more  tluin  a  world.  Ob  tliat 
inconsiderate  souls  did  Init  know,  and  indeed  know,  what 
an  oliur  this  is!  <Jh  that  they  would  not  carelessly  under- 
value such  a  ]>rop()sal !  Oh,  what  shall  I  do ?  How  sliall  I 
persuade  you?  What  arguments  will  prev.ail?  0  thou 
great  and  mighty  God,  give  men  and  women  but  a  sjiiritual 
uuderstanding  of  tliesc  things,  make  them  deeply  a^jpre- 


114  '  HEAVEN  UPON  EARTH;  OR, 

hensive  of  their  excellency  and  reality,  and  then  I  should 
soon  have  them  with  thankfulness  complying  with  these 
tenders  which  thou  commandest  me  to  make  unto  them. 
Oh  when  shall  it  once  he !  How  long  shall  the  devil  and 
an  unbelieving  heart  undo  so  many  millions  ?  How  long 
shall  Satan  triumph  over  souls,  and  cheat  them  thus  miser- 
ably of  their  all  ]  Oh  pity,  pity,  dear  Lord,  the  besotted 
foolish  world,  and  give  me  more  compassion  to  souls,  that  I 
may,  with  incomparaldy  greater  earnestness  and  tenderness, 
plead  thy  cause  with  them,  and  resolve  to  give  them  no 
rest,  till  I  have  persuaded  some  of  them  in  good  earnest  to 
look  after  the  great  and  weighty  affairs  of  eternity,  and  the 
making  sure  of  their  Friend. 

8.  lie  is  a  sympathizing  Friend.  It  goes  to  his  heart 
(with  reverence  be  it  spoken)  when  any  injuries  are  done  to 
any  of  his;  when  his  friends  are  wronged,  it  touches  him  to 
the  quick.  He  is  tender  of  them,  as  of  the  apple  of  his  eye. 
Again,  "  He  that  despiseth  you  despiseth  me."  Never  was 
tender-hearted  mother  more  pitiful  over  her  only  child,  than 
God  is  to  them  who  love  him ;  never  was  any  friend  so 
much  concerned  for  another  as  God  for  his.  What  else 
mean  those  high  expressions  of  pity  in  Isa.  Ixiii.  9,  "  In  all 
their  affliction  he  was  afflicted,  and  the  angel  of  his  pre- 
sence saved  them :  in  his  love  and  in  his  pity  he  redeemed 
them ;  and  he  bare  them,  and  carried  them  all  the  days  of 
old  ?"  It  was  not  once  or  twice  tliat  God  did  so  by  tliem  ; 
but  in  all  their  afflictions  he  was  afflicted ;  which  was  not 
expressed  in  some  cold  formal  words,  such  as  these ;  Alas, 
poor  creatures,  they  are  quite  undone,  their  enemies  are 
very  barbarous :  but  he  showed  it  in  real  demonstration,  by 
saving  them  by  the  angel  of  his  presence.  A  verbal  kind- 
ness costs  little  and  helps  little.  But  suppose  his  friends 
are  carried  captive,  are  they  not  quite  out  of  the  reach  of 
his  help?  No,  his  love,  pity,  and  power  will  find  them 
out  in  a)iy  place  under  heaven ;  and  if  they  be  slaves,  he 
will  redeem  them,  though  he  give  kingdoms  and  nations 
for  their  ivansom.  In  his  love  and  in  liis  pity  he  redeemed 
them ;  and  when,  1iy  lianl  usage,  they  are  grown  so  weak 
and  feeble  that  they  can  scarce  go  or  creep,  why,  he  will 


JESUS  THE  BEST  FRIEND  OP  5IAN.  115 

carry  thorn  iu  his  iirins,  and  hear  tliein.  Ami  thus  he  did 
of  old ;  and  his  aft'octions  are  rather  greater  tlian  lesser  now 
than  they  were  then.  The  motlier  can  be  weary  of  carrying 
a, dirty  screaming  chikl ;  she  thinks  it  less  trouljle  to  wliip 
him,  or  to  let  him  He  till  he  hath  cried  himself  weary;  she 
is  loath  to  lug  such  a  troublesome  thing  up  and  down  all 
the  day  long.  But  yet,  such  is  the  tenderness  of  this  Father, 
that  he  carries  his  all  tlie  day  long,  though  they  be  so  heavy, 
60  unquiet,  so  dirty.  But  of  that  presently.  How  oft  do 
you  read  of  strange  pity  in  the  book  of  the  Judges,  when 
tliey  had,  by  their  own  folly,  more  than  once  brought  them- 
selves into  calamity;  how  do  his  bowels  yearn  over  them; 
and  when  any  of  his  are  groaning  under  any  trials  or  temp- 
tations, what  sending  and  running  is  there!  How  many 
cordials  arc  jn-epared  for  them  !  What  calling  to  this  ser- 
vant and  that  servant  to  attend  them  with  all  the  care  that 
may  be,  and  to  comfort  them  in  this  state !  And  in  case 
of  abuse,  how  dotli  he  show  his  love  to  them  !  If  you 
should  ask  Pharaoh,  he  would  tell  you  that  God's  friends 
are  edgetools.  Why  else  doth  the  Lord  lay  about  him 
with  so  much  indignation,  when  they  arc  opi)resscd;  nay, 
for  tlieir  siikes  he  rebukes  kings,  saying,  "Touch  nut  mine 
anointed,  and  do  my  ])rophets  no  harm;"  if  they  do,  be  it 
at  tiieir  peril.  How  did  he  bear  the  aillictions  of  his  people 
Israel  in  Egypt !  Did  he  stand  still  as  if  he  were  uncon- 
cerned ]  Did  he  shut  his  eyes  and  not  see  ?  Or  did  he  stop 
liis  ears  to  their  cries?  No,  no,  he  sees  the  sutierings  of 
liis  in  Egypt,  and  that  l)oth  enemies  and  friends  too  shall 
know,  the  one  to  their  comfort,  and  the  other  to  their 
cost,  E.\od.  iii.  7.  How  doth  ho  awaken  for  their  help,  and 
gird  on  his  sword-upou  liis  tliigli,  and  march  out  with  fury! 
How  doth  he  clothe  himself  with  vengeance  as  with  a  robe, 
and  brandish  his  glittering  sword,  and  sheathe  it  in  the  liearts 
of  his  and  their  enemies  !  Wherefore  is  it  that  God  hath 
so  many  controversies  with  Edom,  Ammoii,  and  Amalek  ? 
Why  doth  lie  muster  ujt  his  forces  with  violence  against 
Babylon?  Wiiose  (piarrel  doth  lie  engage  in  ?  What  ujis 
the  ground  of  that  war.'  If  you  read  overall  the  indict- 
ments that  are  before  this  great  Judge,  you  will  lind  (his  a 


116  HEAVEN  tPON  earth;  OR, 

common  one,  their  hatred  of  his  people ;  and  this,  to  be  sure, 
he  will  not  put  up  with.  And  that  which  puts  an  accent 
•upon  all  this,  is  the  unworthy  carriage  of  most  of  them  to- 
wards him  all  this  while.  But  of  that  under  the  next  head, 
which  is  this. 

9.  lie  is  the  most  patient  Friend,  Never  any  one  in  the 
world  could  have  digested  such  affronts,  borne  such  indigni- 
ties, as  God  hath  many  a  time,  and  even  from  the  best  of 
those  that  he  takes  into  this  intimacy  with  himself.  Had 
it  not  been  for  this  covenant  of  friendship,  Judah  and 
Ephi'aim  too  had  been  soon  unpeopled ;  as  for  them,  they 
soon  forgot  their  covenant,  yet  for  all  that,  God  remembers 
his  :  though  Ephraim  forgot  to  be  a  child,  yet  God  cannot  for- 
get to  be  a  Father.  Read  that  text,  and  wonder,  Hos.  xi.  7, 
"  And  my  people  are  bent  to  backsliding  from  me :  though 
they  called  them  to  the  most  High,  none  at  all  would  exalt 
him."  Though  they  had  many  compassionate  prophets  that 
called  after  them  day  and  night,  when  they  saw  them  turn- 
ing their  backs  upon  God,  yet  they  were  not  minded.  Who 
now  would  conceive  that  God  should  ever  think  a  thought 
of  kindness  towards  them  more  ?  Yet  hear  what  God  saith, 
"  How  shall  I  give  thee  up,  Ephraim  ?  how  shall  I  deliver 
thee,  Israel  1  how  shall  I  make  thee  as  Admali  ?  how  shall 
I  set  thee  as  Zeboim  ?  Mine  heart  is  turned  within  me,  my 
rcpentings  are  kindled  together.  I  will  not  execute  the  fierce- 
ness of  mine  anger :  I  will  not  return  to  destroy  Ephraim : 
for  I  am  God,  and  not  man ;  the  Holy  One  in  the  midst  of 
thee :  and  I  will  not  enter  into  the  city,"  vcr.  8,  9.  Well,  now 
tell  me  if  ever  there  was  such  a  compassionate,  meek,  pa- 
tient Friend.  Ephraim  was  up  in  open  arms  against  his 
JMaker ;  he  did  rebel  most  unworthily  against  his  good  Lord 
and  Friend,  to  whom  he  was  bound  by  infinite  engagements. 
Ephraim  had  quite  cast  oft'  God,  and  he  will  have  nothing 
to  do  with  him ;  and  Judah  is  not  far  inferior  to  his  trea- 
cherous brother;  and  what  will  God  do  ?  One  would  think, 
as  I  said  before,  he  should  ease  himself  quickly  of  such  false 
friends;  one  would  think  that,  after  such  unfaithfulness,  he 
should  for  ever  banish  them  his  court ;  one  would  soon  con- 
ceive that  he  should  think  of  disinheriting  sugh  rebellious 


JESUS  THE  BEST  miEXD  OF  MAN.  117 

cliildi'cn ;  for  this  was  not  the  first,  second,  nor  tliird  time 
that  they  had  served  God  thus.  Who  then  could  imagine  that 
he  should  ever  trouble  himself  with  them  any  more?  Should 
one  not  look  every  day  when  he  should  qu^te  cast  them  oft'? 
Why,  God  seems  sometimes  to  threaten  as  much,  and  seems 
ever  and  anon  to  act  towards  them  as  if  he  would  never 
look  upon  them  more  while  the  world  stands.  Go,  saitii 
God,  to  your  idols,  let  them  save  you !  What  do  you  come 
to  me  for?  You  have  refused  to  have  me  for  your  God. 
Go,  cry  to  your  gods,  and  let  them  deliver  you.  Thus  he 
seems  to  turn  away  his  face ;  yet,  for  all  that,  see  how  soon 
he  forgets  his  displeasure.  Ephraim  is  his  child,  his  dear 
child,  and  he  cannot  l)ut  pity  him  ;  and  "how  shall  I  give 
thee  up,  0  Ephraiin,"  &:c.  How  hardly  is  God  brought  so 
much  as  to  chastise  his  children ;  he  never  corrects  them 
but  when  there  is  an  absolute  need  of  it.  Ask  the  church 
under  the  rod,  and  she  cannot  but  say  as  much.  "  For 
though  he  cause  grief,  yet  will  he  have  compassion  accord- 
ing to  the  multitude  of  his  mercies.  For  he  doth  not  afflict 
willingly,  nor  grieve  the  children  of  men,"  Lam.  iii.  32,  33. 
lie  calls  judgment  his  work,  his  strange  work:  and  when 
lie  doth  correct  his  stubborn  children,  how  doth  he  many 
times  give  them  a  lash  and  a  kiss,  a  frov.n  and  a  smile !  Oh, 
what  would  have  become  of  the  holiest  men  living,  if  God 
should  ujjon  every  provocation  have  broken  with  them.  If 
God  should  mark  iniquities,  oh,  who  should  stand?  Which 
of  the  fallen  sons  of  Adam  hath  not  abused  his  high  kind- 
ness? and  yet  for  all  (hat,  bow  is  his  patience  and  goodness 
exercised  towards  them !  Well  might  the  Psalmist  make 
that  the  burden  of  one  of  his  songs,  "  Oh  that  men  would 
jiraise  the  Lord  for  his  goodness,  and  for  his  wonderful  works 
towards  the  children  of  men  ;"  and  that  of  another,  "  For 
his  mercy  cndurcth  for  ever."  What  created  being  could 
have  l)orne  the  thousandth  jiart  of  tiiat  from  any  hand  that 
God  doth  every  day  from  his  dearest  children  I  What 
peevishness  and  unfriendly  (juarrelling,  what  murmuring 
and  re()iirmg,  doth  he  bear  evi'U  tVi>m  them  for  whom  ho 
hatii  done  .such  great  things  I  How  strangely  do  they  carry 
theinselves !     How  seldom  and  conii>limental  in  their  visits 


118  HEAVEX  UPON  earth;  OR, 

of  liim  !  IIow  cold  and  formal  in  tlieir  addresses  to  him ! 
How  frequently  are  they  conversing  with  his  basest  ene- 
mies !  How  much  treachery  and  underhand  dealing  doth 
he  find  in  them !  Yet  for  all  this,  how  great  are  his  kind- 
nesses, and  how  open  are  his  arms,  upon  their  acknowledg- 
ment, to  receive  them  again  I  Little  do  we  think  what  un- 
klndness  the  Lord  overlooks ;  nor  indeed,  except  we  knew 
what  it  was  to  be  infinite  in  holiness,  could  we  in  any  Avay 
conceive  how  infinite  his  patience  is.  "  Many  times  did  he 
deliver  them ;  but  they  provoked  him  with  their  counsel, 
and  were  brought  low  for  their  iniquity.  Nevertheless  he 
regarded  their  affliction,  Avhen  he  heard  their  cry :  and  he 
remembered  for  them  his  covenant,"  &c.,  Ps.  cvi.  43-45. 
Here,  here  is  patience,  here  is  love  and  goodness  with  a 
Avitness !  What  prince  under  heaven  would  trust  a  reliel 
that  hath  been  in  arms  a  hundred  times  against  him,  and 
that  at  the  best  doth  serve  him  with  so  little  delight  i 
What  friend  would  continue  his  familiarity  and  kindness 
there,  where  he  hath  found  abundance  of  falseness  ?  And 
who  but  thou,  0  God,  is  so  merciful  and  gracious,  long- 
suffering,  and  abundant  in  goodness  and  truth  s  As  for  the 
trouble  that  any  of  his  meet  with,  most  commonly  they 
may  thank  themselves  for  it ;  and  it  is  always  sent  them  in 
kindness :  there  is  none  of  them  all  but  may  say.  This  is 
my  iniquity,  this  is  the  fruit  of  my  backsliding,  this  I  have 
got  by  my  estrangement  from  God. 

10.  He  is  an  honoura1)le  Friend,  and  to  be  acquainted  with 
him  is  the  highest  honour  in  the  world.  This  word  honour 
sounds  great  in  the  ear  of  this  proud  world.  AVhat  a  running 
and  catching  to  get  a  little  of  it !  How  do  many  undervalue 
their  lives,  and  make  nothing  to  hazard  their  blood  for  a  lit- 
tle of  what  men  call  honour !  Some  prize  it  above  riches  and 
wealth,  and  care  not  almost  at  Avhat  rate  they  purchase  it ; 
and  yd  in  the  meanwhile  they  are  farthest  from  that  \vhich 
they  so  greedily  ilesire,  and  ihcy  run  away  from  that  which 
they  seem  to  pursue.  Poor  ignorant  man  is  fearfully  mis- 
taken ;  he  calls  that  his  honour  which  degrades  him,  and 
takes  that  for  his  glory  which  is  his  sliame.  How  is  lie 
pleased  with  that  AA'hich,  when  he  hath,  he  neither  aees  nor 


JESUS  THE  BEST  FRIEXi)  uF   MA.V.  110 

foels,  ami  scarce  knows  what  it  is !  (Epict.)  What  is  it,  0 
man,  that  thou  losest  thy  sleep  for?  What  is  it  that  thou 
art  at  so  much  charge  to  huy  1  that  rather  than  you  will 
want  it,  estate,  blood,  life,  and  soul,  and  all  must  go  for  iti 
Knight,  lord,  earl,  &c.,  -worsliipful,  right-worshipful,  honour- 
able, excellent,  gracious,  are  big  words,  and  make  a  great 
noise;  but  is  this  the  true  honour?  will  these  words,  with- 
out the  thing,  do  a  man  so  much  good  I  a  man,  I  said,  and 
so  doth  God  say  too,  and  death  will  make  the  biggest  of  them 
all  know  as  mucli  ere  it  be  long,  for  all  those  big  words. 
What  if  his  l)reath  stink  that  speaks  these  words,  and  his 
that  hears  them  be  not  much  sweeter?  (Antoninus.)  Is  it 
such  an  honour  to  have  a  company  of  fools  to  call  him  wise, 
that,  may  be,  is  like  tlu^nselves?  Is  it  worth  a  soul,  to  have 
it  said  when  I  am  in  hell.  There  lived  a  bi-avc  gentleman, 
that  kept  a  noble  house  and  brave  table ;  his  cellar  was  al- 
ways open ;  one  might  come  when  one  would,  and  drink  as 
long  as  one  could  stand,  and  never  hear,  A\'hy  do  you  so  ? 
and  be  always  welcome  ;  tliat  is,  in  plain  English,  where  a 
man  might  be  encouraged  to  damn  his  soul.  There  lived  a 
noble  gallant  person  who  bid  defiance  to  the  Almighty,  that 
had  courage  enough  to  go  to  hell  merrily,  tliat  had  a  de- 
sire to  carry  as  many  along  with  him  as  might  be ;  damning, 
swearing,  cursmg  was  their  language ;  eating,  drinking,  sleep- 
ing, whoring,  and  persecuting  the  people  of  God,  their  busi- 
ness. And  are  these  your  honourable  pei-sons?  Nay,  go 
liigher,  to  bustle  up  and  down  in  cloth  of  gold,  with  a  vast 
retinue,  to  have  men  on  this  side  and  that  side,  bowing  and 
cringing;  and  is  tiiis  such  a  business?  Is  it  wurth  tlie  while 
to  keep  up  such  a  stir  about  that  wliich  a  wise  man  may 
want,  and  a  fool  have?  (Anton.)  Will  tiio.se  names,  tliat 
grandeur  and  state,  tiiose  high  titles,  render  you  more  ac- 
••eptable  to  God?  Will  they  procure  for  you  a  freer  access 
into  tiie  ])rescnce  of  that  great  King?  Will  tliose  great 
words  scare  death ?  Will  he  say,  when  lie  conus  to  your 
houso,  Tills  is  a  pei-son  of  ([iiality,  I  must  not  Ijc  so  bold  as 
to  come  near  him  i  Will  your  lionour  procure  you  a  jirotec- 
tion  from  t!ic  arrests  of  this  serg'jjint  ?  Wliere  is  tlie  liouour- 
ablc  personage,  the  gentleman,  kniglit,  lord,  king,  or  mon- 


120  HEAVXJK  UPON  EAIITII  ;    OR, 

arch,  that  hath  lived  a  thousand  years  ?  (Lucian.)  Are  the 
worms  afraid  to  gnaw  thy  heart  ?  Will  thy  flesh  never  put- 
refy ?  Will  your  servants,  or  your  master  either,  honour 
you  in  hell?  And  is  this  all  that  you  keep  such  a  stir 
for,  that  can  do  you  no  good  in  the  grave  or  in  another 
world  1  Can  tliat  ])e  better  worth  than  heaven,  than  God  ? 
Oh  that  we  might  hut  know  wliat  it  is,  that  great  thing  is, 
which  is  preferred  before  Christ  and  everlasting  glory  I 
Again,  I  ask  what  is  it  that  the  grandees  of  the  world  do  so 
much  idolize?  Is  it  to  be  called  Avise,  great,  and  noble? 
But  wliat  if  the  wise  God  call  such  a  one  a  fool?  (Epict.) 
What  if  he  know  neither  himself,  nor  his  God,  nor  his  inter- 
est ?  Ilath  he  much  greater  reason  to  boast  than  a  feather, 
that  somebody  will  sny  it  is  heavy  ?  or  dung,  that  the  SAvine 
saith  it  is  sweet  ?  (Juven.)  What  profit  is  it  for  a  man  to  be 
made  great  for  betraying  his  countiy,  and  flattering  a  tyrant 
\\ho  yesterday  v/as  the  son  of  a  stage-plaj'er,  and  to-morrow 
shall  be  shorter  by  the  head?  What  good  will  it  do  a 
l^eggar  that  is  ready  to  be  starved,  to  be  told  that  he  is  a 
prince,  a  brave  fellow,  worth  some  thousands  by  the  year? 
But  would  you  know  which  is  the  ready  way  to  true  lion- 
our?  I  tell  you  it  consists  not  in  the  favour  of  them  that 
must  die  like  yourselves,  and,  l)cfore  that  few  years  be  over, 
must  stand  but  upon  even  ground  AAith  the  meanest ;  it  con- 
sists not  in  the  sorry  acclamations  of  them  who  measure  a 
man's  worth  by  his  estate  and  their  dependence  upon  him ; 
it  consists  not  in  the  praise  of  them  Avhose  commendations 
some  wise  men  have  counted  a  discredit.  But  he  hath 
showed  thee,  0  man,  v>-hat  is  truly  honourable  ;  to  do  justly, 
to  love  mercy,  and  to  walk  humbly  with  thy  Gud,  Micah  vi. 
8.  To  bear  relation  to  God  as  a  Father,  and  to  carry  them- 
selves as  his  children,  to  be  a  servant  and  friend  of  God; 
this,  this  is  honourable,  truly  honourable  ;  this  is  the  height, 
the  top  of  the  creature's  preferment.  To  converse  Avith, 
and  delight  in  his  Maker;  to  love,  admire,  and  rejoice  in 
God,  and  to  love  God,  to  take  complacency  in  the  soul ;  this 
is  something  indeed,  this  is  honour;  a  Avise  man  Avould  not 
grudge  to  venture  his  estate,  his  blood,  his  all  for  this. 
And  hoAV  feAv  of  the  gallants  of  the  Avorld  understand  the 


JESCS  THE  BEST  FRIEND  OP  MAN.  1^1 

natui'e  of  this  honour  ?     IIow  do  most  of  them  account  that 
wliich  is  the  only  true  luidge  of  nobility,  a  term  of  disgrace; 
and  that  which  speaks  a  person  liighly  honourable,  and  to 
have  brave  blood  running  in  his  veins,  to  be  low,  sordid,  and 
much  honeath  them;  as  if  it  were  below  a  creature  to  serve 
]iis  j\Iaker,  and   a   pitiful   proferment  to   be  advanced   to 
glor\\     Oh  that  men  of  parts  and  learning,  that  persons  of 
quality,  should  be  so  much  mistaken !     Oh  what 's  become 
of  their  reason  ?     Is  it  an  honour,  a  preferment,  for  a  man 
to  become  a  brute?     We  are  ready  to  inty  madmen,  and 
to  laugh  at  fools ;  but  whether  there  be  not  more  reason  to 
bemoan  the  condition  of  most  of  the  honourable  persons  in 
the  world,  I  leave  CIn-ist  and  Christians  to  judge.    Well  then, 
will  you  be  informed,  after  all  this,  by  Ilim  who  hath  all  pre- 
ferments and  honours  in  his  gift?     I  mean  the  great  King; 
and  lie  will  tell  you  tliat  glory  and  honour  are  in  his  pre- 
sence, 1  Cliron.  xvi.  27.     iNIan's  only  honour  and  true  dignity 
lie  in  his  nearness  and  acquaintance  with  God.     A  i)racti- 
cal  knowledge  of  his  iNIaker  is  the  creature's  greatest  prefer- 
ment.    David  was  of  the  mind,  that  it  was  none  of  tlie  low- 
est honours  to  be  God's  servant,  Ps.  Ixxxiv.     It  is  upon  the 
account  of  Israel's  near  relation  to  God,  that  Moses  reckons 
them  the  liap]iiest,  the  most  honourable  people  in  the  world. 
Because  Goil  had  avouclied  them  to  l>e  his  jjcculiar  ])eoi)le, 
therefore  they  might  well  be  said  to  be  high  above  all  tlio 
nations  which  God  had  made,  in  praise,  in  name,  and  in 
lionour,  L)eut.  xxvi.  18,  li).     And  upon  this  account  might 
a  wise  man  have  liis  dioice,  whether  he  will  wear  a  crown 
and  be  a  8tra,nger  to  God,  or  rags,  and  be  one  cf  his  nearest 
servants.     He  will  not  stand  long. before  he  determine  the 
case;  he  will  soon  answer  witli  liiir.,  that  he  had  rather 
lie  a  doorkeeper  in  the  house  of  God,  than  dwell  in  the  ta- 
bcniaeles  of  wickedness.     If  men's  actions  may  speak  their 
judgments,  most  of  the  gallants  of  tlie  world  are  of  a  far 
din'erent  opinion.     But,  oh  let  me  dwell  for  ever  in  his  house, 
and  stand  always  in  his  jiresence ;  happy  are  they  that  see 
his  face,  liiqijiy  are  they  tliat  behold  his  beauty.     This,  this 
is  man's  crown,  this  is  bis  highest  lioiioiir  and  dignity;  for 
Ood  to  be  mindful  of  man,  and  for  his  Maker  to  visit  liim ; 


122  HEAVEN  UPON  EARTn  ;   OR, 

this  sets  him  l)ut  little  below  the  aiip,els,  this  crowiis  him 
with  glory  and  honour,  Ps.  viii,  4,  5.     This  is  that  which  puts 
a  true   personal  wtirth  upon  any  one ;   and  therefore  the 
Psalmist  thinks  those  the  excellent  persons,  in  ■whom  is  his 
delight.     Upon  this  account  the  Scripture  saith,  "  The  right- 
eous man,  who  is  in  covenant  with  God,  is  more  excellent 
than  his  neighbour."     The  purblind  world,  they  judge  alto- 
gether by  the  outward  garb ;  they  see  the  face,  the  rich  aj)- 
parel ;  they  see  the  estate,  but  they  see  not  that  inward  ex- 
cellency and  beauty  that  may  be  under  but  a  mean  habit ; 
they  are  ready  to  despise  the  noble  worthies  of  the  world, 
such  as  can  look  upon  kingdoms  as  small  things  in  compa- 
rison of  what  they  have  an  interest  in,  who  can  call  God 
Father,  and  Christ  Brother.     Have  you  never  heard  of  a 
king  in  mean  apparel,  of  a  prince  without  his  robes  upon 
liis  back,  or  his  crown  upon  his  head  1  and  will  you  say  that 
therefore  he  was  but  a  common  person  ?     lint  those  hea- 
venly creatures  that  have  a  more  spiritual  refined  sense, 
that  understand  something  of  things  and  persons,  are  quite 
of  another  mind ;  they  can  look  upon  great  ones  in  the 
midst  of  their  gallantry,  without  a  Friend  in  heaven,  as  mean 
persons  that  have  no  interest  to  speak  of;  and  many  of  them, 
for  all  their  greatness,  to  be  in  a  far  worse  condition  than 
dogs  and  toads.     They  can  also  look  upon  a  poor  despised 
Baint,  a  contemned  Christian,  though,  to  carnal  eyes,  he  should 
look  as  if  he  could  scarce  speak  sense,  to  be  a  favourite  of 
Heaven,  a  person  of  quality ;  such  a  one  as  this  the  heavenly- 
minded  values  as  the  son  of  a  king,  a  citizen  of  Zion,  one  of  the 
royal  race,  one  of  that  glorious  retinue  that  stand  always  in 
the  presence  of  God  to  serve  him,  the  least  of  whom  are 
kings  and  priests  to  their  great  Lord :  liy  faith  he  sees  their 
crown,  and  looks  upon  that  royal  diadem  wliich  shall  ere- 
long be   put  upon  their   princely  heads,  Piev.  i.  6.     This 
was  the  great  preferment  they  sougjit,  this  was  the  honour 
they  most  desired ;  as  for  the  world  and  all  its  glory,  tliey 
can  well  spare  it  for  those  thai  shall  never  be  advanced  to 
any  higher  dignity,  to  any  better  jireferment.     As  for  the 
saint,  as  contemptible  as  he  looks,  he  hath  higher  designs, 
nobler  tilings,  greater  honours  in  his  eye  j  and  if  that  which 


JESUS  THK  BEST  FRir.XP  OF  MAX.  123 

the  world  so  admires  were  the  highest  glory  that  a  rational 
creature  were  cajiahle  of,  tlio  toj)  of  man's  ]>refernient,  why, 
then  he  could  li>ok  upon  l)rutos  themselves  as  liis  equals,  ex- 
cept in  this,  that  their  pleasures  are  more  certain,  and  their 
miseries  less  understood. 

It  is  storied  of  Constuntine  and  Valeutinian,  two  Roman 
emperors,  that  they  suhscribed  themselves  Vassellos  Cliristi, 
the  vassals  of  Christ;  and  that  Numa  Pompilius  esteemed 
it  a  higher  honour  to  he  a  friend  of  God  than  a  lord  of  men. 
Consider,  poor  sinner,  consider  wliat  honours  you  slight, 
what  preferments  you  refuse,  what  dignity  you  undervalue, 
wlien  you  make  light  of  acquaintance  with  God.  Had  that 
brave  Stoic,  Epictetus  I  mean,  known  God  in  Christ,  he 
would  mucli  more  have  wondered  at  the  inconsiderateness 
of  them  who  make  nothing  of  being  related  to  God  as  a 
J''atiier;  he  would  much  more  have  ])itie<l  them  who 
cleave  to  their  lower,  meaner  kindred  beast,  wlio  had  rather 
be  like  swine  than  God,  and  rather  be  com])anions  to  their 
servants  than  their  Maker.  Seems  it  to  you  but  a  liglit 
matter  to  be  a  King's  son  ]  Is  it  but  a  small  matter,  think 
jou,  to  call  God  Father?  Is  it  nothing  to  be  born  to  a 
crown  immortal  that  fadeth  not  away?  This  is  honour, 
this  is  ])refermeut  worth  the  having,  worth  the  looking  after, 
worth  tlie  venturing  one's  life  for.  Tiiis  is  true  nobility,  to 
stand  tluis  nearly  related  to  Him  before  whom  the  angels 
veil  their  glorious  faces,  and  at  whose  feet  the  four-and- 
twenty  elders  lay  their  crowjis.  The  Queen  of  Sheba 
thought  Solomon's  servants  happy,  who  stood  always  in  his 
jiresence  and  heard  his  Misdom ;  but  what  would  she  have 
Kiid,  had  slie  but  known  the  honour  and  glory  of  this 
Prince!  Oh,  blessed  are  those  that  stand  always  in  thy 
j)resence!  0  God,  blessed  are  thy  servants;  blessed  are 
those  wlio  see  thy  glory  and  hear  tliy  wisdom ;  blessed 
.are  they  that  may  have  five  access  to  thee.  Oh  let  me 
liave  tliis  jirefermcnt,  though  I  live  like  Job  at  his  lowest, 
and  die  like  La/.aius.  Let  others  sue  for  the  favour  of 
•princes;  let  them  make  the  best  of  wliat  the  world  can 
give;  let  them  desire  that  wliieli  liuth  been  dangerous  to 
•  more  than  Uiunanj  I  lio^.e  I  should  never  envy  them, 


124  HEAVEN  UPON  EAilTU  ;   OR, 

might  I  but  have  more  frequent  and  intimate  converse  with 
God,  may  I  be  but  acquainted  with  liim.  Oh  may  I  have 
but  a  heart  more  to  admire,  love,  and  delight  in  him,  and 
serve  him  with  tlie  strength  and  intenseness  of  my  soul 
while  I  am  here,  and  stand  for  ever  in  his  presence,  and  be- 
hold his  glorious  fiice  with  joy  hereafter.  0  my  soul,  Avhat 
meanest  thou,  that  thou  still  speakest  so  faintly  and  coldly 
of  such  infinitely  glorious  things  1  Why  doth  not  a  new 
life  animate  thee  at  the  very  mention  of  these  things  ?  Hast 
thou  not  far  more  cause  to  raise  up  thy  desponding  spirits 
with  cheerfulness,  than  old  Jacob,  when  his  son  Joseph,  who 
was  lord  of  that  land,  sent  for  him  into  Egypt?  Thy  Fa- 
ther, 0  my  soul,  thy  Brother  is  Lord,  not  of  Egypt,  not  of 
Goshen,  but  of  Eden,  of  Zion ;  he  is  the  King  of  that  glori- 
ous city,  the  new  Jerusalem;  heaven  is  liis 'throne,  and 
earth  is  his  footstool,  and  yet  behold  the  waggons  that  he 
hath  sent  for  thee !  Behold  the  provision  that  he  hath  sent 
to  maintain  thee  comfortably  in  tliy  journey  from  Egypt  to 
Canaan !  Is  not  this  enough  ?  0  my  soul,  awake,  up  and 
see  him  before  thou  diest.  Behold,  he  is  coming,  the  Bride- 
groom is  coming,  Joseph  is  coming,  to  meet  tliee  with  a 
gallant  train,  in  a  glorious  equipage.  It  is  but  yet  a  little 
while,  and  thy  Husband  will  come  and  fetch  thee  in  royal 
state,  attended  with  a  numberless  retinue  of  saints  and  an- 
gels. Oh,  hadst  thou  but  an  eye  to  behold  their  chariots 
and  horsemen  coming  upon  the  mountains.  He  is  coming, 
he  is  coming;  he  will  be  here  quickly;  he  will  hot  tarry; 
he  is  at  the  door.  Contemplate  sometimes  on  these  things, 
and  a  little  antedate  that  glory  by  spiritual  meditation. 
Do  but  think  what  a  brave  sight  that  will  be  to  see  the 
mountains  covered  with  chariots  of  lire  and  horses  of  fire, 
when  the  heavens  shall  bow  before  thy  Friend,  and  the 
earth  shall  melt  at  his  presence,  and  yet  thy  heart  not  faint 
within  thee ;  when  the  King  shall  come  in  the  clouds  to 
fetch  his  friends  to  his  own  house,  where  they  shall  dwell 
for  ever.     This  honour  have  all  the  saints. 

11.  He  is  a  suitable  Friend.  It  is  suitableness  that 
sweetens  society.  I  can  easily  believe  a  poor  country  pea- 
sant can  take  as  much  content  in  the  c^mi^any  of  a  poor 


JESCS  THE  BEST  FRIEXD  OF  MAN.         125 

man  like  hinibelf,  as  in  the  society  of  a  prince ;  an  unlearned 
cuuntryman  is  no  way  fit  to  converse  with  courtiers  and 
statesmen ;  the  vastuess  of  the  distance  would   so   much 
swallow  his  mind,  and  the  unsuitableness  of  his  spirit  to 
such  company  takes  off  that  content  which  otherwise  he 
might  enjoy.     But  yet  in  spirituals,  though  the  distance 
between  God  and  man  be  beyond  a  possibility  of  our  con- 
ception, and  the  disjjroportion  infinite,  yet  the  soul  of  man, 
being  immediately  from  God,  and  spiritual,  like  God,  and 
having  a  divine  new  nature  infused  into  it  by  the  spirit  of 
regeneration,  it  finds  an  infinite  suitableness,  pleasure,  and 
content  in  the  enjoyment  of  God's  presence;  and  it  is  not 
sunk,  but  raised,  by  a  union,  converse,  and  society  with  its 
Maker.     The  truth  of  it  is,  did  man  but  understand  his  owix 
original  aright,  he  would  think  it  infinitely  below  his  noble 
parentage  to  converse  with,  and  have  intimate  delightful 
society  with  any  but  God  and  those  who  bear  the  same  re- 
lation to  God  witli  liimself,  or.  to  bring  poor  strangers  ac- 
quauited  with  liim  as  well  as  themselves.     There  is  not  a 
match  upon  earth  fit  for  the  soul  of  man  to  be  matched  to. 
But  in  that  other  country  there  is  a  Match  indeed  every  way 
suitable ;  a  Spirit  for  a  spirit ;  an  everlasting  God  for  an  ever- 
lasting soul ;  a  precious  Jesus  for  a  precious  soul ;  a  holy  God 
for  those  whom  he  hath  made  holy  like  himself;  and  that 
is  none  of  the  least  of  man's  happiness,  tliat  notwithstanding 
that  infinite  distance  that  is  naturally  between  him  and  his 
God,  yet  that,  God  should  make  in  his  creature  such  noble 
dispositions,  and  sucli  divine  qualifications,  that  there  should 
be  the  greatest  suitableness  in  the  worUl  between  God  and 
the  soul,  and  the  soul  and  God,  and  they  both  take  wonder- 
ful content  in  the  enjoyment  of  one  another.     This  is  in 
part  here,  but  completed  in  glory.     Tliis  we  may  find  often 
in  Scripture  expressed  in  the  nearest  relations  and  dearest 
affections.     Hence  God  is  said  to  bo  a  Father,  and  they  liia 
children;   a  Husband,  and  they  his  spouse.      Now  wbat 
greater  suitableness  can  tliere  be  tliau  between  father  and 
childron,  husljand  and  wife  I     God  is  also  said  to  delight  ill 
them,  and  they  in  him;  to  rejoice  in  their  company,  and 
tlii')'  ill  llioj  iUl'l  how  coul'l  tills  be,  t\\w]^>i  theie  were  i^ 


1-26  111;AVEX  IPON   EARTH  ;    OK, 

suitableness  in  tliem  one  to  another.     Their  wills  are  suited ; 
what  God  wills,  they  will ;  and  what  God  loves,  they  love; 
and  so  what  they  love,  as  his  friends,  God  loves ;  one  doth  not 
'  thwart  and  contradict  the  other.     Oh  how  sweet  then  must 
•  the  company,  the  communion,  of  such  friends  be  1     Oh  were 
,our  hearts  as  they  should  be !     Were  we  more  like  God,  we 
should  quickly  experience,  to  the  unspeakable  joy  of  our 
.souls,  how  suitable  a  Friend  he  is  to  a  soul :  we  should  soon 
'  iind,  that  as  clay  and  stones  are  unsuitable  food  for  the  body, 
so  the  Avorld  is  unsuitable  food  for  the  soul  to  feed  on,  and 
that  it  is  God  alone  that  can  fill  and  satisfy  the  vast  desires 
of  it.     Oh,  I  say  again,  were  we  but  as  we  came  out  of  our 
Maker's  hands,  or,  rather,  were  we  trimmed  up  in  our  eldest 
Brother's  robes,  and  brought  into  the  immediate  presence 
of  this  great  King ;  were  we  set  before  that  glorious  throne, 
where  the  infinite  brightness  of  his  majesty  shines,  so  that 
the  angels  themselves  veil  their  faces  before  him ;  yet  for 
all  tliat,  we  should  not  long  stand  silent,  as  if  the  place 
aridrcoinpany  were  unsuitable  to  us ;  it  would  not  be  long 
•befofe'  we  should  carry  it  as  those  that  were  nearly  related, 
and  had  intimate  acquaintance  with  Him  who  sits  upon  the 
throne.     Oh  the  unspeakable  sweetness  that  will  be  in  the 
enjoyment  of  His  company  I  no  tediousness,  no  irksomeness 
at  all  upon  our  spu'its.     We  shall  quickly  understand  our 
work,  our  privilege.     Oh  infinite  goodness!     Oh  boimdless 
love !     Oh  let  me  be  always  solacing  my  soul  in  the  con- 
templation of  these  things !     Oh  let  the  very  thoughts  of 
them  be  a  heaven  upon  earth  to  my  soul !     But  here,  oh 
here's  the  grief;  while  we  are  here  in  a  strange  country, 
there  is  something — (in  all  the  poor  fallen  children  of  Adam, 
nay,  in  those  of  them  that  are  recovered,  and  by  grace 
brought  into  re-union  with  God) — there  is,  I  say,  something 
in  God  unsuitable  to  them,  and  in  them  unsuitable  to  God; 
and  this,  oh  this  makes  our  lives  so  uncomfortable:  but 
converse  with  God  will  wear  oft"  a  gi-eat  deal  of  that.     When 
thou  comest  to  lay  off  thy  rags,  and  to  put  off  thy  old  suit,  3.5; 
and  to  put  on  that  new  one  that  is  making  for  thee,  I  mean  .,'1 
after  death;  when  thou  comest  to  glory,  thou  uilt  find  the.Q.^ 
ease  strangely  altered  with  thee.     In  heaven  there  will  be 


JESP8  THE  BEST  rRIEXD  OP  MAX.         127 

a  pci-fect  harmony,  suitableness,  and  agreement  between 
God  and  thee  for  ever;  and  thou  wilt  take  infinite  com- 
placency and  delight  iu  him,  and  he  in  thee.  And  thus 
shalt  thou  spend  eternity  in  iiicunceivable  joy,  delight,  and 
pleasures.  This  is  heaven,  a  perfect  suitableness  to  God, 
and  enjoying  him  for  ever.  Oh  when,  when,  when  shall  it 
once  be  ?  "  Come,  Lord  Jesus,  come  quickly ;"  come,  0  blessed 
Father,  by  thy  Spirit,  and  burn  up  what  is  unlike  thee ! 
Oh  create  a  greater  suitableness  between  my  soul  and  thee. 
Oh  come  thou  down  to  me,  or  take  me  up  to  thee !  Oh, 
could  we  but  talk  with  one  of  those  happy  creatures  that 
hath  been  in  the  very  presence  of  God  in  glory,  and  should 
we  ask  him,  whether  he  were  not  weaiy  of  the  same  work, 
of  the  same  company,  the  same  place ;  what  answer  do  you 
think  he  would  make  you  ?  "No  more  weary  than  a  man 
ui)on  the  rack  but  just  before  would  be  of  perfect  ease ;  no 
more  than  a  healthful  hungrj^  man  is  of  eating;  no  more 
weary  than  the  sun  is  of  running,  than  the  fire  of  ascend- 
ing, or  a  stone  falling  towards  the  centre.  (Sen.  Epist.  x.) 
I  know  not  where  I  had  rather  he  than  with  Him.  I  was 
once  upon  earth  as  you  are  now,  and  now  I  am  in  heaven ; 
and  in  neither  <>i  Ijoth  these  places  can  I  find  one  that  I  can 
t;ike  more  delight  iu  than  God.  I  must  say  as  he,  Ps.  Ixxiii. 
25,  'Whom  have  I  in  heaven  but  thcel  and  there  is  none 
upon  earth  that  I  desire  besides  thee.'  I  cannot  desire  a 
better  employment  than  a  delightful  constant  attending 
11]  ion  my  God.  Can  I  have  bettor  company  than  such  a 
Father  I  C'an  a  greater  happiness  be  conceived  than  eternal 
glory  ?  a  pleasanter  place  than  heaven  ?  That  which  I  can 
speak,  you  cannot  hear;  and  could  you,  though  in  this  per- 
fect glorj',  I  cannot  express  what  you  will  find  and  feel 
when  you  come  hither.  Oh  had  I  but  known  as  much  as  I 
do  now,  when  I  was  in  your  condition  upon  earfh,  I  should 
with  incomi>arably  greater  earnestness  have  sought  after 
acipiaintancc  with  God  than  I  did.  '  In  his  presence  is 
fulness  of  joy,  at  his  right  hand  are  pleasures  for  evermore.' 
Now  I  feel,  now  I  know  it.  I  thought  one  smile  sweet 
upon  earth,  but  now  I  see  and  feel  infinitely  more.  What 
you  enjoy  uyw  is  a  bh'.dow  iu  comparison  of  what  you  will 


128  HEAVEN  UrO\  EAKTll;    OR 

enjoy  hereafter.  Oh,  what  do  you  mean,  that  you  prize 
his  favour  no  more,  that  you  get  no  more  intimate  acquaint- 
ance with  him  ?  What  do  you  mean  that  you  are  so  un- 
willing to  come  to  this  place  of  joy?  Oh,  were  you  but 
possessed  of  what  I  speak  of,  you  would  say  what  I  say ; 
you  would  never  he  weary  of  praising  and  serving  him; 
you  would  never  wish  yourself  out  of  his  presence,  and  think 
it  not  possible  to  be  in  more  suitable  society."  Is  it  so,  0 
my  soull  What  then  doest  thou  here?  Make  haste,  0 
my  soul,  stay  no  longer  here  below,  but  know  thy  privilege, 
understand  where  thy  comforts  are. 

12.  He  is  a  wise  Friend.  All  the  men  and  women  in  the 
world  have  great  mighty  attairs  to  manage,  and  they  want 
skill,  wisdom,  and  discretion  for  the  right  management  of 
these  things  ;  they  arc  wofuUy  averse  to  their  great  busi- 
ness ;  they  are  Avise  to  do  evil ;  but  in  spirituals  they  are 
become  stupid,  sottish  fools ;  and  as  to  the  carrying  on  of 
their  great  work,  they  do  it  with  the  greatest  imprudence  in 
the  world  ;  and  they  will  most  certainly  for  ever  undo 
themselves,  except  One  that  is  wiser  than  themselves  under- 
take to  help  them.  All  things  go  backward  with  them, 
and  they  laboiu*  in  the  very  lire  whilst  they  act  without 
God ;  and  it  is  impossible  it  should  lie  otherwise  as  long  as 
there  is  such  a  disproportion  between  man's  business  and  his 
spirit.  Man  is  carnal,  and  his  work  is  spiritual.  Would  an 
ignorant  poor  creature,  that  is  but  one  remove  above  a  beast, 
be  iit  to  manage  the  great  matters  of  government  1  How 
ridiculously  would  he  behave  himself  in  a  chair  of  state! 
How  strangely  would  an  unlearned  man  bungle,  should  he 
go  about  to  solve  one  of  the  profoimd  demonstrations  of 
mathematics !  But  a  natural  man  is  far  more  imskilful 
than  any  of  these,  as  to  the  carrying  on  of  that  great 
emi^loyment  that  he  hath  to  look  after,  while  he  is  on  this 
Bide  eternity ;  his  business  is  to  serve  his  Maker,  but  what 
pitiful  work  doth  he  make  of  it !  Man  is  made  for  an  ever- 
lasting state  ;  he  is  sent  into  this  world  to  provide  for 
another :  a  good,  a  happiness  there  is,  which  he  is  to  look 
after ;  he  ouce  had  a  fail*  estate,  but  he  hath  spent  and  lost 
jt  all,  aijd  he  is  to  tsee  to  the  recovering  of  it  again.    He 


JESTTS  THE  BEST  FRIEXD  OF  MAX.  129 

liath  beon  in  arms  against  his  lawful  sovereign,  and  Ijcen 
guilty  of  the  highest  treason,  and  thereby  hath  forfeited  his 
life,  his  soul ;  now  he  hath  his  pardon  to  sue  out,  and  how 
doth  he  go  to  work  in  this  one  thing?     To  mention  no 
more,  why,  he  goes  to  beg  a  pardon  armed  cap-a-pie  and 
with  his  sword  drawn  ;  he  comes  to  ask  pardon  for  one  treason, 
and  he  is  found  acting  another.     Lord,  have  mercy  upon 
me,  and  give  me  leave  to  break  tliy  laws,  is  the  sum  of  all 
his  prayers.     He  talks  of  heaven,  and  yet  makes  all  the 
haste  he  can  to  h.ell.     lie  is  told  he  is  out  of  the  way,  but 
he  laughs  at  hini  that  tells  him  so;  and  that's  his  best. 
Sometimes  he  rages,  and  desires  with  all  speed  to  remove 
him  that  would  set  him  in  the  road  to  Zion.     He  calls  for 
a  hatchet  to  cut  down  the  bough  upon  which  he  stands. 
And  this  is  your  man  of  wisdom !     The  man  is  under  sail 
in  the  midst  of  rocks  and  sands ;  and  if  he  would  but  look, 
lie  might  see  many  doleful  spectacles,  to  the  tops  of  masts, 
shipwrecked  souls  I  mean  ;  and  though  the  pilots  tell  him 
of  the  danger,  yet  he  says  he  will  never  believe  but  that  it 
is  the  best  and  safest  road  to  the  harbour,  and  so  on  he  goes 
as  if  he  were  sure  he  would  not  miscarry ;  and  all  this 
while  he  will  not  be  persuaded  but  that  he  acts  very  Avisely; 
he  judgeth  it  one  of  his  greatest  comforts,  that  he  runs  to 
misery  without  any  hinderance ;  and  how  can  it  otherwise 
be,  except  men  wore  spiritually  wise?     And  who  can  teach 
man  this  wisdom  ?     V/Iid  sliall  instruct  him?     Who  shall 
help  him,  now  his  aflaira  are  upon  the  matter  almost  despe- 
rate ?     Why,  if  thou  wilt  but  hoar,  bore  is  Oni;  that  will  yet 
undertake  tliy  sole  cause,  if  thou  wilt  be  advised  by  him ; 
for  this  is  he  who  will  set  all  to  right.     And  oh,  how  doth 
he  call  after  you !  how  willing  to  give  you  his  advice !  how 
desirous  to  assist  vou !       "Wisdom   crieth  without;    she 
uttereth  her  voice  in  the  streets :  she  crioth  in  the  chief 
place  of  concourse,  in  the  openings  of  the  gates ;  in  the  city 
she  uttereth  her  words,  saying,  How  long,  ye  simi)lo  ones, 
will  ye  love  simplicity  ?  and  the  scorners  deliglit  in  their 
scorning,  and  fools  hate  knowledge?  Turn  you  at  my  reproof : 
behold,  I  will  pour* out  my  Sjiirit  upon  you,  I  will  mako 
known  my  words  unto  you,"  I'rov.  i.  i2U-23.     And  will  you 


130  HiiAVj'IX  UPON  fiARTIt;   OR, 

set  at  naught  all  his  counsels,  and  have  none  of  his  reproofs  ? 
Will  you  rather  be  ruined  than  be  beholden  to  him  for 
advice.  Let  me  put  in  one  word.  If  this  wise  Counsellor  be 
not  for  you,  he  will  be  against  you ;  and  if  you  find  any 
that  can  order  your  sad  affairs  more  to  your  advantage,  I 
pray  make  use  of  him  ;  but  if  you  will  be  inled  by  him,  you 
cannot  miscarry,  though  you  are  in  an  ill  condition ;  though 
you  be  quite  broken,  yet  he  will  give  you  such  a  stock  as 
that  you  may  set  up  again,  and  such  directions  as  that  you 
cannot  but  thrive,  if  you  will  but  follow  them.  It  is  he 
that  teacheth  his  spiritual  frugality,  not  to  part  with  that 
for  a  trifle  which  will  be  a  rich  commodity  erelong ;  it  is  he 
who  persuades  us  to  make  the  best  use  of  everything ;  it  is 
he  that  teacheth  fools  more  true  wisdom  than  the  great 
politicians  of  the  Avorld  ;  though  the  world  judge  them 
weak,  yet  they  have  wit  enough  to  make  a  good  bar- 
gain, to  value  heaven  before  hell,  to  fly  from  everlasting 
burnings.  They  are  wise  enough  to  know  what  is  for  their 
real  advantage,  and  what  not.  This  is  he  that  I  would 
bring  thee  "acquainted  with.  It  is  he  who  giveth  his  so  much 
understanding,  as  to  know  the  true  worth  of  things,  and  the 
difference  between  good  and  evil,  finite  and  infinite,  time 
and  eternity.  Who  is  it  that  David  goes  to  for  counsel, 
when  his  politic  enemies  combine  against  him?  Where 
doth  he  advise  1  Who  brings  him  out  of  all  his  intricacies  1 
Is  it  not  He  that  I  am  persuading  you  to  go  to,  who  was 
never  outwitted,  who  can  easily  turn  the  counsel  of  Ahith- 
ophel  into  foolishness  1  It  is  he  who  can  infatuate  the  great 
sages  of  the  world,  and  make  them  weaker  than  children  in 
their  counsels.  And  this  is  he  who  will  be  a  constant  Coun- 
sellor to  all  those  that  are  his  friends,  his  acquaintance. 
Sen'^ca,Epist.xli.lxxxi.,  gives  excellent  counsel  indeed,  which 
if  we  will  precisely  follow,  oui'  matters  cannot  but  succeed. 
"Art  thou  never  in  any  straits?  Are  all  thy  affairs  carried 
on  with  so  much  prudence,  both  as  to  time  and  eternity,  that 
thou  standest  in  no  need  of  advice  1  Art  thou  sure  that  this 
will  always  be  thy  condition  1  If  not,  why  then  wilt  thou 
not  be  persuaded  to  strike  in  here?"  Why,  if  you  will 
believe  them  who  to  their  comfort  have  tried  Him  again 


JFSUS  THE  BEST  FRIEND  OF  MAN.  l?,i 

and  again,  it  isj-our  unspeakable  interest  and  wisdom  to  get 
God  for  your  Friend,  and  then  wliatsoever  you  do  shall  pros- 
per by  his  advice  ;  a  poor  Christian  can  outwit  all  the  policy 
of  hell,  and  show  himself  more  wise  than  those  who  call 
him  fool  and  count  him  mad.  David  durst  trust  none  else 
to  guide  him  ;  but  with  His  conduct  he  doth  not  fear  but  that 
he  shall  come  safe  to  his  journey's  end  :  "  Thou  slialt  ftuide 
me  by  thy  counsels,  and  bring  me  to  thy  glory,"  Ps.  Ixxiii. 
24.  And  again,  he  saith,  by  the  help  5f  this  Counsellor 
he  was  wiser  than  his  teachers,  Ps.  cxix.  99.  Hear,  there- 
fore, wliat  you  had  best  do,  as  matters  stand  with  you, 
"I  liave  taught  thee  in  the  way  of  wisdom;  I  have  led  thee 
in  right  paths.  When  thou  goest,  thy  steps  shall  not  be 
sti-aitened;  and  when  thou  runnest,  thou  shalt  not  stumljje," 
Prov.  iv.  11, 12.  "  Because  the  foolishness  of  God  is  wiser  than 
men,"  1  Cor.  i.  25.  That  which  looks  most  contemptible,  if 
thoroughly  understood,  will  be  found  to  have  more  depth  ia 
it  tlian  the  wisest  men  of  the  world  can  reach.  To  choose 
such  a  Friend,  this  is  wisdom,  this  is  prudence.  The  godly 
man  knows  that  he  hath  a  gi-eat  cause  to  be  decided  erelong, 
and  that  it  will  be  no  lost  labour  to  make  the  Judge  his 
Friend.  Well,  what  say  you,  sinners  ?  Is  this  considerable 
that  I  do  now  ]iropound,  or  is  it  not?  Can  you  plead  your 
own  cause,  can  yon  clear  your  title  to  glory  without  him  ? 
If  not,  be  well  advised  before  you  slight  such  a  motion  as  I 
now  make  to  you. 

i;}.  He  is  an  immortal  Friend.  Ay,  that's  a  friend  in- 
deed. If  one  friend  cuuid  be  sure  to  live  just  as  long  as 
the  other ;  and  were  friends  sure  never  to  want  the  advice, 
comfort,  society,  and  help  of  one  another,  it  would  not  a 
little  advance  tlie  worth  of  a  friend.  But  where  is  such  a 
one  to  be  found  ?  What  histories  can  give  lis  an  account  of 
such  amities?  Let  jjcrsons  be  united  in  ever  so  close  a 
union,  conjoined  in  the  fastest  knot  that  nature  can  tie,  yet 
death  will  first  or  last  dissolve  it.  8o  that  sometimes  I 
have  been  almost  of  this  mind,  as  to  all  worldly  friends, 
considering  tliem  abstmct  from  God,  (for  grace  in  any  friend 
dotii  unspcakaldy  sweeten  the  relation,  and  such  a  relation 
will  not  die ;)  if  we  compare  the  shortness  and  uncertainty 


132  HEAVEN  UPON  EAIITH  ;   OR, 

of  posscssint^,  and  tlie  bitterness  in  losinp;,  witli  tlic  sweet- 
ness of  enjoying,  tliat  it  is  somewhat  diliicult  to  resolve, 
whether  such  shortlived  comforts  are  wortli  the  looking 
after.  Not  but  that  I  think  a  friend,  a  true  friend,  a  great 
mercy,  and  much  to  be  desired  ;  but  really,  if  our  aftections 
be  not  for  God's  sake,  if  our  love  be  not  regulated  by  reli- 
gion, I  can  easily  believe  that  the  bitterness  in  losing  doth 
overbalance  the  pleasure  of  enjoying.  And  who  would 
much  trouble  himself  to  get  that  with  care  vv-hich  must  be 
possessed  Avith  fears,  and  will  be  parted  with  with  tears  ? 
All  worldly  enjoyments  will  serve  us  thus.  When  we  ex- 
pect most  from  them,  and  please  ourselves  to  think  what 
content  we  enjoy  in  them,  ten  to  one,  if  God  love  us,  but 
that  he  either  imbitters  or  takes  away  that  comfurt  from  us. 
One  saith  I  had  a  dear  husband,  such  a  one  as  never  woman 
had,  l)ut  he  is  dead,  I  have  lost  him.  Another  saith,  I  had 
a  jn-ecious  child,  a  brother,  but  he  is  gone.  And  everybody 
■will  be  in  this  note  first  or  last.  And  if  the  case  be  thus, 
•who  would  be  so  foolish  as  to  let  out  the  strength  of  his  soul 
upon  that  which  he  may  soon  be  deprived  of  1  But  here  is 
a  Friend,  whom  you  need  not  fear  over-loving,  nor  losing;  a 
never-dying  Friend,  one  that  will  be  sure  to  outlive  you. 
"  Say  of  what  you  will,  that  it  is  mortal,  and  you  have 
disgraced  it  enough.  For  how  can  that  be  of  any  great  worth 
which  can  die,  and,  Avhen  I  have  most  need  of  it,  I  maj' 
want;  but  this  cannot  be  said  of  God ;  he  only  is  immortal, 
and  not  subject  to  changes.  As  for  the  favour  of  princes  and 
great  ones,  at  the  best,  it  is  but  an  imcertainty :  for,  it  may 
be,  all  thy  hopes  are  bound  xvp  in  his  life,  and  that  hour 
which  puts  an  end  to  his  days  puts  a  period  to  thy  com- 
fort." (Ar.  Ep.  1.  iii.  c.  22.)  But  it  is  another  kind  of  fi  lend 
that  I  would  have  you  acquainted  with.  Oh  why  do  Chris- 
tians dote  upon  that  which  is  so  shortlived?  Make  but 
choice  of  this  Friend,  and  you  shall  never  say  of  him,  He  is 
dead,  I  have  lost  him.  WJierefore, "  put  not  your  trust  in  the 
son  of  man,  in  M'hom  there  is  no  help.  His  breath  goeth 
forth,  he  rcturneth  to  his  earth ;  in  that  very  day  his 
thoughts  perish.  Happy  is  he  that  hath  the  God  of  Jacob 
for  his  help,  whose  hope  is  in  the  Lord  his  God,  which  mad<» 


JESUS  THE  BEST  FRIEND  OF  MAX.  133 

heaven  and  earth,"  &.C.,  Ps.  cxlvi.  3-6,  that  God  who  is  calli'd 
the  Living  God. 

14.  He  is  a  present  Friend,  a  Friend  that  is  always  in  all 
places.    Man's  condition  may  possibly  l^e  sucli  as  that  he  may 
be  deprived  of  the  company  of  his  dearest  worldly  relations ; 
he  may  be  sequestered  from  the  society  of  his  most  helpful 
and  necessary  friends.     How  oft  have  the  dear  children  of 
God  been  clapt  up  in  dungeons,  not  only  from  the  sight,  but 
from  the  knowledge  of  their  more  affectionate  acquaintance ! 
It  is  no  unusual  thing  for  them  to  be  Imnished  from  their 
native  country.     Wives  and  children,  among  savage  men 
and  beasts,  have  no  man  to  make  their  complaints  to,  but 
such  as  will  increase  their  sorrows.     How  frequently  may 
they  be  in  such  a  condition,  as  that  tliey  may  not  see, 
hear,  nor  speak  to  any  friend !     What  bolts  and  bars,  what 
walls  and  guards,  to  keep  them  from  them,  who  if  they 
could  not  free  them  from,  yet  might  in  some  measure  alle- 
viate their  misery!      But  now  God  is  such  a  Friend,  who 
cannot,  who  will  not,  be  kept  out  from  his  by  walls  of  brass 
or  barsof  iron ;  he  will  findout  his  friendsin  the  darkest  holes, 
and  bear  them  company  there  in  spite  of  all  the  powers  of 
hell.     Oh  !  how  reviving  are  his  visits !      What  cordials  doth 
he  bring  along  with  him !    This  is  that  which  makes  the  peo- 
jile  of  God  so  very  cheerful,  when  their  enemies  make  ac- 
count their  condition  is  such  as  that  it  had  no  mixture  of 
joy  or  comfort  in  it.      Was  that  a  prison  or  heaven  where 
those  martyrs  were  singing  Hallelujah'?     Was  that  a  time 
to  be  so  merry,  when  all  tlie  world  disowned  them,  wlien  they 
were  loaded  witli  reproaches,  and  irons,  and  chains,  counted 
the  troublei"s  of  the  nation,  madmen,  heretics  I      The  case  is 
clear:    the  sight  of  this  Friend  makes  them  forget  their 
scorns,  and  think  their  chains  gold,  and  their  i)rison  lil)erty. 
Ifc  was  God  that  spake  it,  and  he  hath  been  found  to  be  as 
p(X)d  as  his  word.     "  Thus  saith  the  Lord  that  created  thee, 
0  Jacob,  and  he  that  formed  thee,  0  Israel,  Fear  not:  for  I 
liavc redeemed  thee,  I  have  eaUed  thee  by  ti>y  name;  thou 
art  mine.     When  thou  passcst  through  the  waters,  I  will  be 
with  thee;  and  through  the  rivers,  they  shall  not  overflow 
thee:  when  thou  walkest  through  the  fire,  thou  ^halt  not 


134  nEAVEX  upox  earth  ;  or, 

be  burnt ;  neither  shall  the  flame  kindle  upon  thee,"  Is.  xliii. 
1,  2.  Who  was  he  who  bore  the  three  children  company  in 
the  fiery  furnace?  Who  was  he  who  went  into  the  lions' 
den  to  visit  Daniel  ?  Who  brought  Paul  alive  to  the  shore 
when  the  ship  in  which  he  went  was  wrecked  1  Was  it  not 
this  Friend  that  I  am  now  speaking  of?  I  niiglit  be  large 
in  reciting  the  miraculous  preservations  which  God  hatli 
vouchsafed  to  his,  which  is  a  manifest  token  of  his  pre- 
sence ;  when  none  can  come  near,  he  will  not  be  far  off. 
In  the  greatest  extremities,  when  none  durst  own  them, 
then  God  reckons  it  time  for  him  to  show  himself.  It 
was  not  for  nothing  that  the  Psalmist  could  speak  so 
cheerfully  when  others  were  quaking,  Ps.  xlvi.  1,  &c. 
What  was  it  that  bore  up  his  spirits,  when  there  v.-ere  such 
dreadful  commotions?  What  refuge  hath  he  to  shelter 
himself  under  in  time  of  such  calamity  ?  In  what  doth  his 
strength  lie,  that  he  is  so  confident  ?  Whence  doth  he  ex- 
pect a  supply,  that  he  holds  it  out  so  bravely,  when  his  ene- 
mies are  so  numerous,  and  his  fiiends  so  scarce?  Why, 
David  hath  his  invisible  Friends,  as  well  as  visible  enemies. 
Ask  him,  and  he  will  tell  you,  that  God  is  his  refuge  and 
strength,  and  he  is  his  confidence,  and  he  will  come  in 
when  he  hath  the  greatest  need ;  he  will  be  a  very  present 
help  in  trouble.  And  that  is  the  reason  that  David  will 
not  fear,  though  the  storm  were  far  greater  than  ever  yet 
he  was  in ;  though  the  earth  ■were  removed,  and  the  moun- 
tains were  cast  into  the  midst  of  the  sea ;  though  the  foun- 
dations of  the  earth  were  shaken;  though  the  sea  should 
roar  and  threaten  the  earth  with,  another  deluge,  he  can 
sleep  as  securely  as  a  person  little  concerned  ;  and  this  he 
can  speak,  not  only  for  himself,  but  for  the  whole  city  of 
God ;  God  is  in  the  midst  of  her,  she  shall  not  be  moved. 
The  saint  hath  a  Friend  that  will  bear  him  company  in  all 
places,  in  all  dangers,  and  in  his  company  he  need  not  be 
afraid.  Let  the' least  child  that  God  hath  give  but  one  cry, 
and  he  will  soon  awake.  It  cannot  but  be  so  from  the  spi- 
rituality of  his  nature,  the  immensity  of  his  being,  and  the 
infiniteness  of  his  love.  It  was  orthodox  divinity  and  doc- 
trine that  Ar.  Epictetus,  1.  ii.  c.  14,  preached  (though  but  a 


JE3CS  THE  BEST  FRIEXP  OF  MA^'.  13') 

heatlicn.)  when  he  siii.l  tluit  '"  the  first  lesson  that  became 
a  wise  man  to  learn,  was,  that  there  was  a  God,  and  then, 
that  nothing  in  the  world  could  he  concealed  from  him,  and 
that  he  knew  not  only  our  outward  actions,  but  our  most 
secret  workings,  our  closest  curtain-business  ;  and  not  only 
so,  but  even  our  thoughts,  projects,  and  principles:  which 
speaks  him  everywhere,  and  consequently  ready  at  hand  to 
help  his  friends  at  a  dead  lift."     ''  Wherefore,"  saith  the 
same  author,  idem.  1.  iii.  c.  22,  "  think  not  that  thou  art 
alone  when  thou  art  in  thy  chamber,  in  tin'  bed,  when  thy 
curtains  are  drawn,  when  thou  art  locked  up  in  a  prison, 
ever  so  dark,  under  ground ;  if  thou  art  good,  thou  shalt 
liave  two  companions  in  spite  of  the  malice  of  all  thy  ene- 
mies, a  good  conscience  and  thy  God."     This  made  that 
brave  moralist  dare  his  enemies  to  do  their  worst,  to  ex- 
clude his  friends  from  him.     "  Can,"  said  he,  "  any  man  be 
banished  out  of  the  world  ?     Wheresoever  you  sertd  me, 
there  will  be  the  sun,  moon,  and  stars ;  but  if  not,  God  is 
there,  I  am  sure,  with  whom  I  may  talk,  to  whom  I  may 
pray;  he  will  bear  me  company,  though  all  the  rest  of  my 
friends  be  kept  from  me.     Anil  as  long  as  you  cannot  banisli 
me  from  God,  nor  keep  him  from  me,  I  shall  reckon  mj'self 
at  liberty;   and  should  I  be  sent  out  of  this  world   into 
another,  even  there  I  should  lind  my  Friend;  and  he  will 
scarce  complain  that  he  is  removed  from  a  jdace   where 
almost  all  are  his  enemies,  to  a  place  where  all   are  his 
friends."     One   would  have  thought  these  poor  heathens 
liad  been  reading  Ps.  cxxxix.     Do  you  liear,  0  Christians, 
what  l;inguage  those  fore-mentioned  jiersons  speak  /     And 
shall  these  that  never  had  the  thousandth  part  of  that  ad- 
vantage for  the  knowledge  of  God,  speak  and  act  thus,  and 
shall  Christians  have  such  low  tlioughts  of  God  I     Because 
we  do  not  see  God,  shall  we  therefore  not  believe  that  he  is 
l>resent  everywhere  ?     lie  that  denies  God's  own  presence, 
liad  ujion  the  matter  as  good  deny  his  being;  for  were  it 
nut  su,   how    could  he  judge  the  world  with  justice  ^  how 
could  all  things  be  sustained  by  liis  power]     God  takes  this 
as  a  very  high  indignity,  that  any  should  in  the  least  ques- 
tion this  glorious  attribute.     "Am  I  a  God  at  hand,  and 


136  HEAVEN  tJrON  EARTH  ;    OR, 

not  a  God  afar  ofr  ?  Can  any  hide  himself  in  secret  places 
that  I  shall  not  see  him  ?  saitli  the  Lord:  do  not  I  fill  hea- 
ven and  earth?  saith  the  Lord,"  Jer.  xxiii.  23,  24.  And 
is  not  this  a  Friend  worth  the  having,  who  will  he  snre  not 
to  be  absent  when  you  have  need  of  him  ?  The  Ancked 
indeed  say,  How  doth  God  know,  and  can  he  see  through 
the  thick  clouds  ?  and  therefore  they  sin  with  confidence, 
and  oppress  the  friends  of  God  without  any  fear ;  they  hope 
God  doth  not  lichold,  they  think  Omniscience  knows  not.  I 
wish  there  were  not  something  too  like  this  sometimes  in 
the  thoughts  of  God's  people  too  ;  but  let  mc  only  leave 
that  one  Scripture  with  the  first  sort :  "  He  that  planted 
the  ear,  shall  he  not  hear  ?  He  that  formed  the  eye,  shall 
he  not  see  ?  He  that  teacheth  man  knowledge,  shall  he  not 
knowl  The  Lord  knoweth,"  &c.,  Ps.  xciv.  9-11.  As  for 
the  desponding  Christian  that  begins  to  think  God  is  out 
of  the  reach  of  his  prayers,  let  me  ask  thee,  0  thou  of  little 
faith,  when  did  God  ever  absent  himself  from  his  in  a  time 
of  need  i  When  was  he  quite  out  of  the  hearing  of  their 
cry?  1  know  indeed  he  may  hide  himself;  yet  then  he  is 
near  them  also,  to  try  their  love  and  hear  their  voice ;  for 
God  loves  to  hear  his  children  cry  :  earthly  parents  may 
correct  their  children  for  crying,  but  God  chastiseth  his 
children  usually  for  their  silence.  When  he  seems  farthest 
off,  he  is  but  behind  the  curtain,  he  is  there  where  he  with 
pleasure  sees  how  earnestly  his  children  look  up  and  down 
for  him ;  and  then  when  they  are  ready  to  sit  down  weep- 
ing, as  if  they  had  lost  their  Father ;  when  they  think  they 
are  quite  forgot,  and  their  enemies  begin  to  triumph,  and 
to  ask,  where  now  is  your  God  1  then  he  lets  both  friends 
and  foes  know  that  he  is  near.  And  what  say  you  to  all 
this,  you  that  as  yet  are  strangers  to  God  ?  Have  you  got- 
ten such  a  Friend  as  he  is,  that  v,-ill  always  be  at  your 
elbow,  that  can  and  will  come  to  help  you  when  other 
friends  are  far  enough  off,  whether  man  will  or  no  1  Have 
you  got  such  a  friend  ?  If  not,  why  then  will  you  not  now 
accept  of  his  acquaintance  who  will  be  such  a  Friend  to  all 
that  love  him  ?  No  good  man  is  without  the  company  of 
God;  he  walks  with  God,  he  talks  with  God,  he  eats  with 


JESUS  THE  BEST  FRIEND  OP  MAX.  137 

God,  he  drinks  with  God,  and  is  entertained  by  him,  and  he 
sleeps  in  his  arras.  God  is  witli  him  in  his  shop,  in  the 
road,  at  liome  and  abroad  ;  and  Avho  can  miscarry  that  hath 
so  helpful  a  Companion  always  with  him  1  When  thy  bur- 
dens are  too  heavy,  do  but  complain,  and  he  will  either  take 
them  oti"  thy  back,  or  ])ut  under  his  own  shoulders,  and  help 
thee  to  go  away  lightly  with  them ;  he  will  assist  thee  ia 
bLx  troubles,  and  in  seven  he  will  give  thee  help. 

IS.  He  is  a  soul-Friend.    Soul-friends  are  the  best  friends. 
As  soul-aftairs  are  the  mightiest  affairs,  so  those  that  give 
us  the  greatest  help  in  those  matters  ought  to  be  valued. 
God  is  the  great  soul-Friend.   Expect  not  to  find  him  a  Friend 
to  thy  lust.    This  scares  the  wicked  from  him,  who  would  l)e 
glad  to  be  acquainted  with  God,  if  he  would  gratify  their  lusts, 
and  please  their  wicked  humours,  and  give  them  eternal  hap- 
piness after  a  life  of  wickedness  ;  that  is,  would  un-God  him- 
self for  their  sikes.     But  hold  there,  man ;  you  shall  sooner 
see  the  sun  black,  and  have  lire  cold,  and  tiud  a  heaven  in 
liell,  than  have  God  a  friend  to  your  sin.     God  doth  not 
l»romise  to  furnish  all  his  acquaintance  with  itrovision  for 
their  f^ensuality;  he  will  not  put  a  knife  into  thy  hands  to 
stab  himself,  or  to  cut  thy  own  throat.     There  are  too  many 
of  such  friends  in  the  world;   and  men  are  generally  so 
foolish   as   to   count   them   friends   who   deserve   another 
name;   these  arc  they  who  heli)  men  to  hell,  and  show 
them  the  shortest   cut  to  eternal  misery,  and  this  must 
go  for   a  special   khidness.      Sure   men  and   women   will 
scarce  be  always  of  this  mind.     INlust  poison  in  a  gilded 
cup  go  for  a  corilial,  and  a  kiss,  though  with  a  dagger,  be 
taken  for  true  love  ?     Seneca  had  more  wit  than  to  reckon 
such  among  benefactors,     lie  that  can  teach  me  the  way 
to  true  haiipiness,  he  that   ciin  help  me  to  adorn,  dress, 
and  trim  my  soul ;   he  l)y  whose  instructions  I  shall  be 
more  in  love  with  virtue,  and   oiit  of  love  with  sin ;    ho 
by   whose  directions   I   may  1)0   aciiuainted   with  myseif, 
and  made  truly  to  value  that  which  is  really  most  excel- 
hiit,  this  shall   be   my  friend,  this  shall  be   my  compa- 
nion.    And  where  arc  such  friends  to  be  found?     How  few 
of  VUviii  in  till!  world!     ]h>  nut  mobt  thu.t  ^v  under  th:vt 


138  HEAVEN  TTPON  EARTH  ;  OK, 

sweet  name  of  friends  do  one  another  the  greatest  uuklnd- 
ness  that  can  be  imagined  ?  How  do  they  encourage  one 
another  in  an  evil  way  ?  Prov.  i. ;  Ps.  ii.  How  do  men  tug 
and  pull  to  get  one  another  apace  into  damnation !  and  if 
the  world  may  be  judges,  none  must  go  for  a  friend  but  he 
that  would  do  me  most  mischief;  none  must  be  counted  an 
enemy  but  he  that  desires  to  do  me  the  most  real  kind- 
nesses. This  sound^  strangely.  Yet  for  all  that,  did  it  lie 
in  my  way,  I  could  easily  prove  it.  Yet  I  must  confidently 
affirm,  that  every  one's  experience,  first  or  last,  will  say  as 
much.  Something  of  this  I  have  taken  notice  of  in  my 
conversing  with  dying  men.  I  remember,  once  more  parti- 
cularly, being  by  a  poor  creature  that  was  just  going  into 
another  world ;  one  of  his  old  friends  looked  in  to  see  him, 
at  the  sight  of  which  person  he  gnashed  his  teeth,  and 
could  not  endure  him  in  the  room,  but  cried  out,  This  was 
he  that  brought  me  to  this ;  I  may  thank  him,  or  I  had 
not  been  in  so  sad  a  condition  upon  a  death-bed.  But  this 
by  the  by :  open  enemies  are  better  than  such  friends.  I 
say  again,  do  not  expect  to  have  God  such  a  fi'iend.  God 
loves  his  too  well  to  let  them  undo  themselves ;  he  knows 
the  worth  of  souls ;  and  pities  them  that  would  part  with 
their  souls  for  a  trifle ;  and  therefore  he  tells  men  plainly 
that  which  may  be  really  prejudicial  to  the  health  of  their 
souls ;  he  cannot  but  let  them  know  what  is  food  and  what  is 
poison.  What  else  is  the  meaning  of  those  vehement  ex- 
postulations ?  Whj'  doth  he  send  so  many  messengers  one 
after  another  ?  To  what  purpose  else  doth  he  tender  such 
promises,  such  encouragements?  Be  it  known,  therefore, 
unto  thee,  0  man,  if  thou  understandest  the  worth  of  thy 
own  soul,  and  wouldst  have  that  soul  of  thine  to  do  well 
for  ever,  and  wouldst  have  a  Friend  for  thy  soul,  that  there 
is  but  one  such  Friend  to  be  foimd  in  the  whole  world, 
and  that  is  God.  Oh,  hast  thou  no  regard  at  all  for  thy . 
precious  and  immortal  soul  ?  Dost  thou  never  think  of 
that  excellent  thing  within  thee?  Dost  thou  not  care 
though  thy  soul  starve,  be  naked,  and  miserable  for  ever  ? 
Is  it  nothing  to  thee,  that  thy  soul  hath  not  so  much  as  a 
shelter  to  hide  itself  under,  when  a  dreadful  ttorm  sliall 


ji;sus  THE  UKST  friexi>  uf  ma.v.  139 

rise,  and  death  shall  turn  it  out  of  its  old  tenement]  Dost 
thou  not  l)elieve  that  it  must  have  a  being  somewhere  for 
ever,  and  that  either  in  everlasting  glory  or  eternal  burn- 
ings ?  And  are  these  small  matters  with  you  I  What,  ^n]l 
you  for  all  this  take  no  care  in  the  Avorld  about  these  grand 
affairs  ?  Had  a  special  friend  conmiitted  but  a  dog  to  thee 
to  take  care  of,  you  would  have  thought  yourself  engaged, 
in  gratitude  and  honour,  to  have  suited  your  care  of  him  to 
your  respect  for  the  person  from  whom  you  had  him.  (Epict.) 
"  But  dost  thou  not  know,  0  man,  that  thy  God  hath  com- 
mitted a  soul  t(j  thy  care,  and  iiath  told  thee  what  thou 
shalt  do  to  preserve  the  life  and  health  of  this  thy  soul, 
tliat  it  may  be  in  good  plight  when  he  shall  call  for  it  ]  He 
duth  tell  tliee  what  is  its  most  natural  food,  and  Avhat  is  not 
wliolesome.  He  tells  thee  what  thou  shalt  do  to  have  that  soul 
within  thee  everlastingly  happy."  And  is  all  this  of  so  little 
conse(iuence,  as  to  go  in  at  one  ear  and  out  at  the  other? 
Are  these  things  to  be  inditierent  in  ?  If  man's  soul  were 
like  the  soul  of  a  beast,  the  case  were  altered ;  if,  when  his 
In-eatli  went  out  of  his  body,  tliere  were  an  end  of  him, 
the  matter  were  the  less  considerable.  If  he  had  ever  a 
friend  in  another  world,  that  could  do  as  much  for  him  as 
God  can  do,  I  should  have  little  to  say  in  this  liusiness. 
But  since  this  is  impossible,  liow  can  I  l:)ear  to  see  thee 
neglect  the  making  sure  of  such  a  Friend  >  How  can  a 
Christian  with  any  patience  think,  that  those  that  he  lives 
with  and  dearly  loves  sliould  miss  sucli  a  Friend,  with- 
out whom  tlieir  souls  nmst  be  everlastingly  miserable.  If 
it  were  only  for  your  bodies  or  estates.  I  should  scarce  use 
so  many  words,  neitlier,  I  lielieve,  need  I ;  but  when  it  is  for 
your  souls  and  eternity,  wlio  can  be  silent?  Once  more, 
consider  what  a  Friend  thou  mayst  have;  it  is  a  Friend  for 
thy  soul.  Alas,  man,  it  is  thy  soul,  thy  precious  soul,  tliat 
lies  at  stake;  tliat  spirit  within  thee,  whicli  is  more  wortli 
tlian  a  world ;  it  is  that  wliich  is  in  hazard,  and  here  is  a 
Friend  that  offers  thee  to  make  that  soul  of  tliine  hapjiy  for 
ever.  Thy  soul  hath  abundance  of  enemies.  Some  would 
debase  it;  others  would  rob  thee  of  it;  others  would  clai>  up 
ft  liasty  match  between  that  noble  creature  and  a  s.rvant, 


140  HEAVEN  UPON  earth;  or, 

t!ie  workl,  I  mean.     And  there  are  very  few  that  have  any 
true  kindness  for  it ;  and  tliou  knowest  not  the  worth  of 
that  jewel,  tliy  soul :  but  here,  here 's  a  Friend;  if  thou  wilt 
but  leave  it  with  hini,  he  will  take  care  of  it ;  it  shall  not 
be  marted  away  for  nothing.     Here 's  one  will  do  that  fur 
its  security,  honour,  and  happiness,  that  all  the  world  be- 
sides cannot  do.     If,  therefore,  thou  hast  any  love  for  thy 
poor  soul ;  if  thou  settest  any  price  upon  that  precious  thing 
Avithin  thee ;  in  a  word,  if  thou  w- ouldst  havQ  thy  soul  do 
well  in  another  world,  oh  strike  in  here,  close  with  these 
tenders,  listen  to  the  counsel  of  Him  who  offers  you  the  best 
advice  in  the  world.     He,  he  it  is  that  now  otters  thee  that 
thou  canst  never  value  enough;  he  it  is  that  will  feed, 
olothe,  and  portion  that  soul  of  thine,  and  after  that  marry 
thee  to  his  only  Son ;  by  which  match  you  will  be  made 
fur  ever.     Oh,  did  men  and  women  but  know  what  a  soul 
is :  did  they  imagine  Avliat  a  dreadful  miscarriage  that  of  a 
soul  is ;  did  they  but  in  any  measure  understand  the  things  of 
their  peace ;  could  they  but  conceive  what  God  could  and 
would  do  for  their  souls,  I  need  spend  Init  little  time  in 
persuading  them  to  conunit  their  souls  to  him,  to  be  ac- 
([uainted  with  him,  who  will  be  sure  to  take  special  care  of 
their  souls,  that  they  may  do  well,  whatever  is  neglected. 
Oh  could  you  but  see,  did  you  but  know  what  a  sad  taking 
they  are  in  that  go  into  the  other  world  with  a  poor,  naked 
soul,  and  know  nobody  in  the  world  there,  and  have  never 
a  friend  that  doth  take  any  notice  of  them,  you  would  then 
think  I  spoke  what  I  do  with  reason  enough,  and  that  my 
words  were  too  short,  and  my  expostulations  too  faint,  in  a 
matter  of  such  concernment.     0  sinners,  I  tell  you,  nay, 
God  tells  you,  soul-matters  are  the  greatest  matters  in  the 
world.     I  am  sure  Christ  thought  so,  or  else  he  would  not 
have  been  at  so  much  cost  about  them;  those  that  are  in 
their   wits    and    understand    themselves    know  as    much 
too,  and  so  will  you,  ere  a  few  ytiars,  it  may  be  hours,  be 
]jast.     Those  .that  now  speak  contem])tuously  of  all  this, 
when  they  have  been  but  one  quarter  uf  an  hour  in  another 
world,  wUl  say  as  I  do,  that  a  soul-friend  is  the  only  friend, 
mi  ih^t  soul-coucerns  are  the  great  concerns;  things  of 


JESrS  THE  BEST  FRiEXi)  OF  MAX.  141 

weight  ami  moment  indeed;  and  that  It  would  have  quhted 
tlie.cost  to  have  taken  some  pains  to  liave  looked  out  for 
such  a  one  tliat  could  liave  stood  the  soul  in  some  stead  in 
that  other  world ;  and  that,  above  all,  it  would  have  been 
no  folly  nor  madness  to  liave  accepted  of  the  kindness  of  one 
that  desired  earnestly  to  be  ac(iuainted  with  them,  and  to  do 
their  soul  a  good  turn.  Oh  that  they  had  but  been  so  con- 
siderate as  to  have  embraced  such  a  motion  when  it  was 
offered!  And  this  brings  me  to  the  next  qualification  of 
this  Friend. 

16.    He  is  a  necessary  Friend.      There  is  an  absolute 
necessity  of  being  acquainted  with  him.     It  is  possible  for 
a  man  that  hath  very  few  friends  upon  earth  to  live  as 
happily  as  he  that  hath  many.     Multitude  of  acquaintance, 
such  as  they  are,  may  contriliute  much  to  a  man's  care  and 
sorrow.     And  as  for  most  friends,  such  as  are  commonly  so 
called,  it  is  better  to  have  their  room  than  their  company. 
A  man  may  live  without  the  acquaintance  of  nobles;  he 
may  be  as  free,  cheerful,  and  rich,  without  the  knowledge  of 
such  as  them.     One  may  live  holily,  and  die  joyfully,  and 
may  be  liappy  for  ever,  though  he  never  saw  the  face  of  a 
prince,  though  he  was  never  at  court,  though  lie  lived  and 
died  a  stranger  to  all  ^^•orldly  friends.     One  may  be  disowned 
by  his  father,  hated  l)y  his  mother,  slighted   by  all   his 
relations,  and  have  never  a  friend  under  the  sun  that  will 
own  him,  and  yet  for  all  that  be  in  a  state  of  truer  felicity 
than  those  that  arc  daily  attended  with  troops  of  visitors, 
whose  gates  are  seldom  shut,  whose  houses  are  never  empty; 
but  amongst  all  that  comes,  God  never  comes  to  them,  as  for 
his  company  they  are  strangers  to  it ;  this  man  I  may  write 
miseraide  for  all  his  great  and  many  friends.     And  him  that 
hath  the  conq.any  of  God  in  acquaintance  with  his  lledeemer 
I'll  call  happy,  though  lie  liave  never  a  friend  in  the  world 
])csides.     Multitudes  of  friends  seldom  add  much  to  our 
coinfnts,  but  always  to  our  cares.     A  man  may  go  to  hell 
for  all  his  great  acquaintance  with  men;  but  it's  impossible, 
if  we  are  greatly  acquainted  with   God,  to  miss  heaven. 
When  men  are  unkind,  if  God  be  kind,  it 's  well  balanced  ; 
but  if  God  frown,  whose  smiles  can  cum  fort  ^     I  may  b3 

K 


142  HEAVEN  UPOX  HARTn;    OR, 

happy  though  I  may  l>e  very  little  in  man's  favour;  but 
it's  impossible  to  be  happy  witliout  God's  favoiir.     To  be  a 
stranger  to  God  is  to  bo  a  stranger  to  peace,  joy,  heaven.      Oh 
it's  sad  being  without  God!     If  I  should  declare  the  judg- 
ment of  most  in  the  world,  at  least  if  their  practice  may  speak 
for  them,  they  see  very  little  need  of  acquaintance  with  God. 
They  do  not  write  must  upon  the  things  of  religion.     They 
must  eat,  they  must  drink,  they  must  sleep,  and  if  they  want 
any  of  these  things,  they  count  themselves  in  a  sad  condition. 
But  further,  they  miist  riot,  they  must  be  drunk,  they  must 
whore,  they  must  have  what  their  lust  calls  for,  let  it  be 
what  it  Avill,  they  must  get  into  the  favour  of  such  and 
such  a  great  person  whose  displeasure  they  have  incurred; 
these  are  things  that  the  world  say  must  be ;    they  are 
reckoned  among  the  necessary  things :  but  they  do  not  say 
they  must  have  a  Christ,  they  must  be  reconciled  to  God, 
they  must  deny  themselves,  they  must  seek  iirst  the  king- 
dom of  heaven  ;  no,  these  are  indifferent  things  amongst 
them,  these  are  things  minded  by  the  by,  if  not  matter  of 
scorn  and  jesting ;  these  the  world  thinks  unnecessary  things. 
It 's  necessary  their  flesh  should  be  pleased  ;  it 's  necessary 
the  devil  should  be  obeyed ;  it 's  necessary  they  and  theii-s 
should  be  somebody  in  the  world:    these  are  matters  of 
weight ;  for  these  they  think  it  worth  the  while  to  toil  and 
moil,  to  ride  early  and  late,  and  to  lose  their  sleep,  and 
tliink  they  can  never  do  too  much ;  and  all  this  while  they 
see  no  need  at  all  of  getting  a  friend  for  their  souls,  no  need 
at  all  of  knowing,  loving,  and  delighting  in  God.     Well, 
seeing  the  case  is  thus,  seeing  it  is  no  great  matter  whether 
you  know  God,  or  be  known  of  him ;  be  not  then  troubled 
at  the  day  of  judgment,  if  God  look  upon  you  as  a  stranger, 
then  be  not  grieved  (seeing  the  knowledge  of  God  is  nothing 
with  you)  if  God  say  he  knows  you  not ;  if  God's  presence 
be  no  such  material  thing,  complain  not  then  for  the  want 
of  it ;  be  content,  if  you  can,  to  hear  him  say,  "  Depart,  I 
know  you  not."     Oh,  but  shall  I  thus  leave  you,  poor  igno- 
I'ant  sinner  ?     Consider,  for  the  Lord's  sake,  for  thj^  soul's 
sake,  whether  it  be  a  necessary  thing  to  avoid  everlasting 
bmniing?.    Is  it  a  necessary  thing  to  be  saved?    Is  eternal 


JESUS  TTir  crsT  rniENT  of  max.  143 

plory  ami  ]u';ivcn  nocessaiy?     Dare  you  say  tlicse  are  un- 
necessary things?     If  these  he  necessary,  then  I  am  sure 
God  and  Clirist  are  necessary:  "For  this  is  life  eternal,  to 
know  God,  and  him  whom  he  hath  sent,  Jesus  Christ."     Oh 
how  will  the  case  be  altered  erelong,  witii  the  God-hating 
and  Christ-despising  world  ?      When  they  shall  be  quite 
despoiled  of  all  that  which  they  jirizcd  above  the  knowledge 
of  God,  when  all  their  friends  shall  appear  to  be  enemies, 
when  all  their  hopes  shall  be  swept  down  like  a  spider's 
web,  oh,  will  they  not  then  be  of  this  mind,  that  it  was 
no  such  slight  matter  that  I  was  so  earnest  with  them  about; 
that  acquaintance  with  God  was  no  such  unnecessary  thing 
as  they  took  it  to  l)e;  and  that  there  Avas  more  need  of 
getting  an  interest  in  Clirist  than  of  running  to  a  jdayhouse 
or  a  whore-house  I     IIow  will  they  rend  the  skies  with  their 
fruitless  wishes  !     How  will  the  mountains  echo  with  their 
doleful  lamentations  !      Oh  that  God  would  but  knoAv  them  ! 
Oh  that  they  might  not  hear  that  vrord,  Depart !     But 
seeing  all  that  to  little  ])ur])ose,  how  then  will  they  exclaim 
against  themselves !     Oh  that  they  should  be  such  fools; 
that  they  should  be   so  madly  Ijcsotted  as  to  neglect  the 
looking  after  acquaintance  with  God  !      Time  was  that  God 
would  have  had  them  to  come  to  him  ;  he  called  after  them, 
and  sent  fur  them  again  and  again,  but  they  would  none  of 
•liis  company;  they  desired  not  the  knowledge  of  tlie  jNIost 
High;  they  said  to  him.  Depart  from  us:  and  now  they 
have  what   tlicy  then   desired;    now   they  see   that   t]u> 
ministers  had  cause  enough  lo  say  what  they  did,  and  a 
thousand  times  more.     As  troublesome  aS  it  was  to  licar  of 
licll,  it 's  worse  to  feel  it.     They  see  now  mvst  is  for  tlio 
soul,  and  not  the  body.     Oh  tliat  men  and  Avomen  would 
be  now  as  serious  in  their  judgments  about  these  things  as 
•they  will  be  shortly!     Consider,  ()  man,  that  as   little  as 
thou  niindest  these  tilings,  these  arc  the  only  things  that 
arc  necessary.     Thuu  must  have  a  God  fur  thy  Friend,  a 
Clirist  for  thy  Saviour,  to  save  thee  from  thy  sins,  or  else 
•  tliou  must  be  damned,  or  else  tliou  must  be  cui-scd  for  ever. 
Thou  mayst  lie  racked  upon  thy  bed   of  sickness,  where 
none  can  help  thco;  thou  mayst  rot  in  a  stinking  dungeon, 


144  HEAVEN  tJPON  earth;   OR, 

wlieve  no  man  can  relieve  tliee ;  thou  mayst  he  roasted  in 
the  flames,  and  yet  for  all  this  be  a  happy  man.  Worldly 
ease,  pleasure,  health,  riches,  are  none  of  those  absolutely 
necessary  things.  A  man  may  go  to  hell,  and  have  them  all ; 
and  a  man  may  go  to  heaven,  and  want  them.  Thou  mayst 
have  eternal  rest  in  another  life,  though  thou  hast  scarce  a 
day  of  ease  in  this.  One  may  be  a  favourite  with  God, 
though  as  miserable  as  Job.  But  what  will  you  say  of  that 
man  that  hath  not  a  God  to  go  to  ?  This,  this  is  the  miser- 
able man,  with  a  witness !  Oh  that,  seeing  men's  lives  are 
so  short,  they  would  wisely  husband  their  precious  time  in 
minding  nothing  but  necessary  things !  Oh  that  unneces- 
saries  might  be  cut  off"!  When  I  am  about  to  imdertake  a 
business,  let  me  ask  my  soul  this  question :  0  my  soul,  is 
this  a  business  of  absolute  necessity  1  Hast  thou  not  some- 
thing of  greater  importance  that  is  yet  undone  1  We  enter  not 
into  the  lists  for  honour,  where  it  is  no  great  matter  whether 
we  conquer  or  no  ;  Ave  persuade  not  men'to  busy  themselves 
about  toys ;  we  are  not  so  importunate  about  a  thing  of  no- 
thing. No,  sirs,  as  uimecessary  as  you  .think  these  things 
we  speak  of  are,  erelong  you  will  say  as  much  as  we  do, 
and  more  too;  you'll  shortly  find  that  it  was  as  much  as 
your  life  and  happiness  was  worth  that  lay  at  stake.  These 
are  things  we  must  mind  you  of,  or  else  we  hazard  our 
souls ;  and  they  are  things  that  you  must  mind  also,  or  else 
you  hazard  yours.  I  want  significant  words  enough  to  ex- 
])ress  the  weight  and  importance  of  these  things.  Oh  that 
what  is  wanting  of  that  nature  might  be  supplied  with 
tears,  groans,  and  compassions!  I  am,  through  mercy, 
ashamed  of  my  own  heart,  (oh  that  I  were  more  so !)  that  I 
should  speak  of  such  serious  matters  so  slightly.  It  is  not 
now  a  time  to  jest,  0  my  soul,  when  thou  art  to  discourse 
with  miserable  men  and  women,  who  refuse  their  happi- 
ness, and  dote  upon  their  misery.  Thou  art  now  about  a 
work  that  concerns  souls  and  their  eternal  state.  Tell  me, 
dear  friends,  do  you  in  sober  sadness  believe  that  you  have 
immortal  souls  ?  Do  you  indeed  know  that  your  souls  are 
naturally  enemies  to  God  ?  and  that,  if  you  be  not  recon- 
ciled to  God,  you  must  be  dealt  with  as  enemies?     Do 


JESUS  THE  BEST  I'lUEXii  oi'  MA.V.  145 

you  really  believe  all  this  1  Do  you  believe  what  a  dread- 
ful thing  it  is  to  look  such  an  Enemy  in  the  face,  when  he 
shall  sit  in  judgment?  Further,  do  you  believe  what  it  is 
to  lie  down  in  devouring  flames,  and  to  dwell  with  ever- 
lasting burnings  ?  Do  you  not  think  it  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God  ?  And  if  you  do  not, 
let  me  tell  you,  you  are  worse  than  mad.  If  you  do  believe 
all  this,  why,  then,  let  me  ask  you  again,  whether  you  con- 
ceive it  unnecessary  to  use  tlie  utmost  care  and  diligence 
to  get  acquainted  with  Him  who  can  deliver  you  from  the 
wrath  to  come  ?  0  friends !  I  call  you  so,  and  I  believe 
most  of  you  love  me  dearly.  Oh  that  you  would  do  me 
one  kindness-,  I  should  count  it  the  greatest  kindness  that 
you  can  do  me.  Wliy,  what  is  that  you  say!  Why,  it  is 
but  to  pity  your  own  souls,  and  to  mind  that  one  thing 
necessary,  and  to  ]iity  them  that  are  mourning  for  your  dry 
eyes  and  hard  hearts.  What  say  you  to  all  this  ?  If  you 
have  anything  to  say  against  the  necessity  of  these  things, 
I  am  ready  to  plead  the  case  with  you.  Well,  if  it  be  not 
necessary  to  know  God  and  Christ,  and  lay  in  provision  for 
eternity,  what  then  is  necessary  I  If»it  he  not  necessary  tw 
serve,  love,  and  delight  in  Him  who  can  deliver  from  ever- 
lasting death,  and  reward  Avith  everlasting  life,  what  then 
is?  Once  more,  for  your  souls'  sakes,  consider  what  you 
do,  when  you  vigorously  pursue  worldly  things,  and  look 
upon  the  favour  and  displeasure  of  God  as  small  things. 
Oh,  wTite  not  these  things  down  amongst  the  superfluous 
tilings  which  are  to  be  minded  liy  the  by.  Remember  tliis, 
that  it  is  very  possible  for  a  man  to  be  exceeding  holy,  and 
yet  to  1)0  altogether  miknown  to  the  world ;  liut  it  is  alto- 
gether impossible  to  be  truly  hapi)y,  and  yet  unacquainted 
with  God. 

17.  He  is  a  tried  Friend.  Thousands  and  millions  can 
from  their  own  experiences  say  all  tliis  wjiich  I  have  said  of 
him,  and  much  more;  but  I  shall  pass  this  over  at  present, 
having  hintetl  it  already;  and  because  it  may  be  I  may  touch 
ui)on  something  of  the  same  nature  hen.iftcr. 

\H.  He  is  an  everlasting  Fricml.  1  siiall  he  but  brief  in 
sjieaking  to  this  hend,  because  what  has  been  spoken  of  tills 


146  HEAVES  UPON  EARTH  ;   OR, 

fell  under  that  of  his  immortality.  Nevertheless,  it  is  iiossibla 
to  conceive  God  immortal  in  himself,  and  yet,  by  reason 
of  man's  default,  his  kindness  to  him  to  be  finite ;  so  it  was 
in  respect  of  the  angels  that  fell  from  him.  But  now,  Messed 
be  free  grace,  man  stands  upon  surer  ground  than  ever  he 
did;  the  children  of  God  have  a  firmer  bottom  by  far  than 
Adam  had  when  he  was  in  paradise ;  his  state  is  more  secure, 
being  once  united  to  God  in  Christ,  than  that  of  the  angels 
of  heaven  in  their  first  creation.  Fur,  that  their  state  was 
mutable,  is  de  facto  proved.  But  now,  blessed  be  rich 
goodness,  if  we  can  but  make  sure  of  reconciliation  with  God, 
again  it  is  impossible  for  us  to  miscarry.  God  hath  sworn, 
and  he  will  perform  it,  that  the  heirs  of  glory  might  have 
the  more  strong  consolation:  "For  this  is  as  the  waters  of 
Noah  unto  me :  for  as  I  have  sworn  that  the  waters  of  Noah 
should  no  more  go  over  the  earth ;  so  have  I  sworn  that  I 
would  not  be  wroth  with  thee,  nor  rebuke  thee.  For  the 
mountains  shall  depart,  and  the  hills  be  removed ;  but  my 
kindness  shall  not  depart  from  thee,  neither  shall  the 
covenant  of  my  peace  be  removed,  saith  the  Lord  that  hath 
mercy  on  thee,"  Isa.  liv.  9,  10.  God's  children  need  not 
fear  disinheriting.  His  gifts  and  callings  are  without  re- 
pentance. If  God  loved  us  while  we  were  enemies,  how 
much  more,  being  reconciled,  will  he  continue  Ms  love 
to  us!  Once  a  child  of  God,  and  a  child  of  God  for  ever; 
once  in  favour,  and  never  out  of  it  again.  "Who  shall 
separate  us  from  the  love  of  Christ?  shall  tribulation,  or 
distress,  or  persecution,  or  famine,  or  nakedness,  or  peril, 
or  sword  1  Nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  froni  the  love  of  God,  which 
is  in  Christ  Jesus  our  Lord,"  Rom.  viii.  35,  39.  Who  San 
pluck  us  out  of  the  arms  of  the  Almiglity  ?  W"ho  or  what  is 
that  wliich  can  alienate  our  Father's  ati'ections  from  us  ?  If 
the  promise  of  God,  which  saith,  I  Avill  never  leave  nor  for- 
sake you,  be  valid ;  if  his  oath  l)ind  him ;  if  the  blood  of 
Christ  continue  always  to  be  satisfactory ;  if  his  mediation 
can  prevail ;  if  the  nature  of  God  be  unchangeable ;  we  arc 
well  enough,  avc  are  safe,  if  this  be  but  clear  that  we  are 
really  reconciled  to  Gud;   if  wc  be  ac(|uaiati'Lf  vith  hnii. 


JJiSOS  TUB  BilST  FiaKNl>  Oi'  JtAX.  147 

we  are  kept  h.y  the  miglity  power  of  God  tlivough  faith  unto 
salvation.    If  tlicy  had  been  of  us,  saith  the  apostle,  no  douht 
they  would  have  continued  with  us.     It  is  possible  indeed, 
yea,  common  for  men  to  prutcnd  love  to  God,  and  to  seem 
to  have  a  true  friendship  for  him,  and  yet  not  to  be  truly  so. 
To  have  a  name  to  live,  and  to  live,  are  two  things.     It  is 
not  unusual  to  bear  God  company  (as  I  may  say)  abroad,  and 
yet  at  home  to  liave  somebody  that  they  have  a  greater 
kindness  for.     It  is  common  to  go  along  with  God  (if  I  may 
so  call  it)  in  the  external  actions  of  religion,  and  yet  to  de- 
sert him  at  hist,  Isa.  Iviii.  1,  2,  3 ;  3Iatt.  vii.  21.    There  are 
many  tluit  seem  to  bid  fair  for  heaven,  and  if  cap  and  knee 
will  do,  God  shall  have  that;  they  will  give  him  the  husk 
and  sliell,  that  they  may  keep  the  kernel  for  one  that  they 
love  better.     Thousands  there  are  of  such  persons  in  the 
world;  and  these  profess  abundance  of  kindness  for  God; 
they  come  oft  to  his  house,  and  sit  down  there,  and  make  as 
if  they  were  his  friends  and  his  acquaintance ;  and  some  of 
God's  servants,  by  a  mistake,  may  bid  them  welcome ;  but 
yet  for  all  this  they  may  be  strangers ;  only  they  have  heard 
of  God,  and  can  talk  of  him,  and  it  may  be,  have  given  liim 
many  transient  visits,  but  yet  they  want  the  real  properties 
of  friends :  they  never  knew  what  it  was  to  be  brought  nigh 
to  the  Father  by  the  Son ;  to  have  a  sense  of  their  lost  stato 
and  estrangement  from  God,,  and  under  a   sense  of  this, 
to  make  earnest  inquiry  after  him ;  they  never  knew  what 
it  was  to  converse  with  Go<l,  to  have  an  intimate  acquaint- 
ance with  him  ;  to  be  sending  out  the  breathing  of  their  souls 
after  him,  and  to  be  unsatisfied  without  him ;  they  took  up 
a  trade  of  lifeless  duties,  and  that  was  all.     As  for  the  life 
and  power  of  religion,  they  never  luulerstood  it:  communion 
with  God  they  lieard  oft  of,  but  never  understood  what  it 
meant ;  they  never  savoured  and  relished  the  things  of  God, 
nor  with  any  suitableness  or  complacency  engaged  in  his 
service:  and  as  for  those  more  secret  actings  of  religion; — 
to  take  up  the  interest  of  God,  to  design  his  glory,  to  bo 
deeply  concerned  for  his  honour,  observing  their  aH'eetions, 
aM<l  the  workings  of  their  hearts  in  duty,  to  take  notice  of 
finswcrs  of  prayers,  or  to  look  after  their  ^letitions  when 


14S 


HEAVEN  Ul'OX  EAUTH  ; 


they  are  out  of  tlieir  mouths ;  they  know  not  wliat  these 
things  are.     So  that  from  hence  it  appears  that  God  and 
they  were  never  really  acquainted.  No  wonder  then  that  they 
do  forsake  God,  and  are  forsaken  of  him.  The  building  might 
look  neat,  and  the  house  seem  to  be  strong;  but  because  it  was 
builtuponthesands,itneednot  seem  strange  if  itfall  when  the 
winds  rise  and  the  waves  beat  against  it :  but  I  say  it,  and 
say  it  again,  the  house  that  is  built  upon  a  rock  will  not, 
cannot  fall :  if  a  man  be  really  united  to  God  in  Christ,  and 
the  Avork  of  grace  thoroughly  wrought  upon  liim,  it  is  im- 
possible that  God  should  forsake  such  a  one.     God  cannot 
but  be  true,  though  man  be  false ;  he  cannot  but  value  the 
satisfaction  and  intercession  of  his  Son ;  he  cannot  foi-get 
his  own  nature :  "  Can  a  woman  foi-get  her  sucking  child, 
that  she  should  not  Iiave  compassion  on  the  son  of  her 
womb  ?  yea,  they  may  forget,  yet  will  I  not  forget  thee. 
Behold,  I  have  graven  thee  upon  the  palms  of  my  hands ; 
thy  walls  are  continually  before  me,"  Isa.  xlix.  15,  16.     I 
do  not  say  but  that  God  may  suspend  the  refreshing  intima- 
tions of  his  love ;  naj^,  he  may  quite  hide  his  face,  and  his 
dearest  ones  may  look  ujion  themselves  as  free  among  the 
dead ;  they  may  reckon  themselves  such  as  have  no  acquain- 
tance with  God,  and  yet  for  all  this  be  exceeding  dear  to 
God:    this  is  cleared  by  every  day's  experience.     Nay,   I 
may  say,  I  believe  that  there  are  very  few  of  them  who 
know  what  God's  presence,  smiles,  and  love  is,  but  know  in 
some  measure  what  it  is  to  have  his  face  hid,  to  walk  in  the 
dark,  and  to  see  no  light.    It  is  no  unusual  thing  for  a  child 
of  God  to  question  his  state,  to  fear  whether  all  that  he  ever 
did  were  not  in  hypocrisy  and  formality.     Have  not  the  best 
been  made  sometimes  to  question  (especially  upon  some 
notable  fall)  whether  what  they  did  formerly  did  not  pro- 
ceed from  mere  common  grace  or  some  less  spiritual  prin- 
ciple than  the  life  of  grace   and  a  divine   nature  within 
them.     Were  there  ever  any  of  the  sons  of  Adam  whom  rich 
mercy  hath  plucked  as  iirebrands  out  of  the  lire,  to  whom 
the  Lord  hath  showed  his  marvellous  kindness  and  love  in 
Christ,  that  have  kept  tlieir  watch  ;^o  exactly,  tliat  have 
walked  so  closely  with  (Jud,  so  as  never  to  have  the  least 


JE51S  TIIi:  BEST  I'KIK.Nl)  OF  MAX.  149 

frown  from  him  ?  Were  there  ever  any  that  lived  all  their 
days  mider  a  constant  lively  sense  of  their  interest  in  divine 
everlasting  love]  If  there  be,  they  have  fared  better  than 
Job  did;  they  enjoyed  more  than  ever  Ileman  or  David 
did.  A  child  of  God  may  oft  he  in  a  sad  state,  but  yet  he 
is  always  in  a  safe  state:  the  purpose  of  God  stands  tirni. 
Though  for  a  small  moment  he  seem  to  forsake  them,  yet 
with  everlasting  mercies  will  he  gather  them,  Isa.  liv.  7.  Oh, 
everlasting !  That 's  a  sweet  word  indeed  in  the  saint's  ear ; 
he  would  not  that  one  word  should  have  been  out  of  the 
Bible,  left  out  of  the  jironiise,  for  a  world.  If  thou  be 
once  truly  acquainted  with  God,  thy  state  is  as  safe,  tliy 
condition  as  sure,  as  if  thou  wert  already  in  heaven.  God 
may  and  will  chastise  his  with  rods,  l)ut  his  loving-kindness 
he  will  never  remove  from  them,  his  mercy  endures  for 
ever.  All  that  God  gives  to  his  friends  and  acquaintance, 
that  is  spiritual,  is,  like  himself,  everlasting.  God  is  not  like 
short-si)irite(l  man,  every  moment  changing,  one  day  doting 
upon  an  object,  and  the  next  day  hating  it  as  much.  An 
earthly  prince  may  one  moment  set  his  favourite  at  his 
table,  and  the  next  command  that  he  should  be  hanged, 
liut  fiir  be  it  from  the  uncliangeablc  God  that  he  should  do 
thus.  As  for  the  great  ones  of  the  world,  it  hath  been 
counted  by  some,  and  those  none  of  the  weakest,  no  small 
I)iece  of  policy  to  keep  out  i»f  their  knowledge :  their  tavours 
are  so  dearly  bought,  their  kindness  so  uncertain,  their  dis- 
pleasure so  dangeroire,  and  yet  so  easily  procured.  But 
here  it  is  far  otherwise.  It  is  God,  and  God  alone,  that  is 
an  everlasting  Friend,  in  wIkjsb  presence  there  is  fulness  of 
joy,  and  pleasure  for  evermore.  Oh  these  everlasting  thinjis 
are  great  tlungs !  An  everlasting  Friend,  and  everlasting 
inlieritance,  everlasting  glory,  everlasting  joy,  everlasting 
life,  and  everlasting  death,  they  arc  matters  of  weight !  Oh, 
why  should  not  our  very  souls  be  overpowered  with  the 
very  thoughts  of  such  things!  Oh  this  unbelief,  this  unbe- 
lief! 

19.  lie  is  One  that  is  willing  and  desirous  (o  lie  acquaint- 
ed with  you.  What  I  have  saiil  iieforc  had  signified  little 
to  us,  were  it  not  for  tbi-,.    It  i;-  a  mi'^ery,  and  iij  (jun:f  )rt,  to 


150  HEAVEN  UPO:i  EAUTIi;    OKj 

hear  and  know  the  great  things  wliich  we  must  go  without. 
But  this  is  that  which  puts  life  into  all  those  powerful  mo- 
tives which  I  handled  before.  God  is  the  most  loving,  most 
strong,  and  rich  Friend,  and  withal  he  hath  in  him  a  sweet 
inclination  to  be  acquainted  with  us.  The  terms  that  he 
offers  are  the  most  reasonable  in  the  world.  This,  this  is 
the  comfort  of  all  the  pour  fallen  sons  and  daughters  of 
Adam ;  that  though  they  have  run  away  from  God,  though 
they  have  left  their  Father's  house,  and  turned  prodigals ; 
yet  their  tender-hearted  compassionate  Father  is  ready  to 
receive  them  again ;  his  arms  are  open,  he  meets  them  while 
they  are  yet  a  great  way  off  j  he  runs  to  them,  and  tails  upon 
their  neck,  and  kisses  them,  and  expresses  the  greatest 
kindness  to  them,  and  joy  for  their  return.  0  imparalleled 
love  I  0  infinite  goodness !  God  hath  expressed  this,  his  will- 
ingness to  receive  poor  lost  sinners,  abundantly  throughout 
all  the  Scripture.  If  God  had  not  been  willing  to  have  been 
friends  again  with  man,  what  needed  he  to  have  given  him- 
self the  trouble  of  parting  with  his  dearest  Son,  and  sending 
him  into  the  world  to  manage  this  great  work  of  reconciling 
man  to  himself  ]  Why  else  was  that  precious  blood  shed  ? 
And  to  what  purpose  should  he  send  so  many  iirophets, 
apostles,  and  ministers,  for  so  many  hundreds  of  years,  ris- 
ing up  early,  and  sitting  up  late?  Why  are  they  com- 
manded to  cry  aloud,  to  use  so  much  earnestness,  to  compel 
poor  wandering  strangers  to  come  to  his  house,  but  that  he 
might  be  acquainted  with  them'?  Can  any  one  conceive 
that  he  should  do  all  this  without  the  least  design  of  kind- 
ness 1  If  all  that  God  hath  done  to  the  reconciling  man  to 
himself,  doth  not  speak  his  willingness  to  be  reconciled  to 
them,  what  can  ]  Isa.  v.  4.  Nay,  so  willing  is  he  to  receive 
them,  notwithstanding  all  their  backslidings,  that  he  teach- 
eth  them  how  they  may  address  themselves  to  him  most  ac- 
ceptably ;  he  puts  words  into  their  mouths  which  they  may 
use  with  good  success  when  they  come  before  him,  Hos.  xiv. 
1,  2,  4.  Nay,  that  sinners  may  be  more  confirmed  in  their 
expectation  of  his  favour,  he  hath  most  solennily  swoni 
that  "  he  delights  nut  in  the  death  of  sinners,  but  had  ra-» 
ther  that  the^  should  return  a,nd  live."     Wherefore  else  ia 


JESUS  TUE  BEST   FRIEND  OF  MAN.  151 

it  that  we  are  so  straitlj'  commanded,  as  ^vc  will  answer 
the  neglect  upon  our  peril  before  God  at  that  terrible  day, 
that  we  preach  the  word  in  season  and  out  of  seasun  ?     To 
what   purpose   should    Paul   expose   himself  to   so  many- 
hazards  both  by  sea  and  laud  ?     "Why  should  he  teach  this 
doctrine  of  reconciliation  night  and  day  with  tears  ?  -  Doth 
lie  not  tell  you  that  he  did  all  this  by  divine  dispensa- 
tion, and  that  it  was  as  much  as  his  soul  was  worth   to 
waive  this  work  ?     And  doth  not  all  this  speak  God's  willing- 
ness to  be  friends  again  with  man  ?     Could  not  he   have 
sent  legions  of  angels,  with  flaming  swords  in  their  hands, 
wlien  he  sent  his  Son,  and  thousands  of  prophets,  apostles, 
ministers,  and  teachers?     Might  he  not  have  proclaimed 
war  against  them  for  ever,  when  lie  followed  them  with  the 
ambassadors  of  peace  I     If  he  had  had  no  thoughts  of  agree- 
ment with  them,  could  he  not  have  spoken  to  them  in 
thunder  and  lightning,  with  fire  and  brimstone,  as  well  as 
in  tlie  still  voice  of  the  Gospel  ?     He  could,  if  he  had  pleased, 
Iiave  made  them  to  have  known  the  breach  of  his  covenant, 
by  giving  them  up  to  the  Avill  of  their  cruel  enemies.     God 
could  as  easily  have  cut  off  a  whole  world  of  us,  as  we  can 
crush  a  moth,  and  easier  too.     But  he  is  willing  to  show 
forth  the  richness  of  his  patience  and  goodness,  that  thereby 
sinners  might  be  brought  to  repentance.     How  doth  God 
further  exj)ress  his  willingness  to  receive  returning  sinners, 
by  engaging  them   by  many  temporal  favours!     ^Yho  pre- 
sei-vcd  that  tender  creature  in  the  womb,  and  brought  it  out 
of  those  dark  chambers  into  light  ]     Who  kept  that  helpless 
infant  after  it  was  in  the  world  ?     Whose  llax  and  wool  do 
we  wear  upon  our  backs  ?     To  whom  is  it  that  we  are  be- 
holden for  every  crumb  we  eat,  and  eveiy  drop  we  drink? 
Who  spreads  our  table  for  us,  and  makes  our  cups  to  over- 
flow ?     Who  brouL;]it  us  from  the  brink  of  the  grave,  when 
we  had  received  tlie  sentence  from  our  doctor  and  our  dis- 
ca.se]     And  what  is  the  language  of  all  these  mercies,  but, 
"  Return,  O  backsliding  sinner,  for  in  me  is  thy  helii  found  ?" 
Love,  delight  in,  and  l>c  acquainted  with  Him  from  whom 
thou  hast  received  so  many  kindnesses.     If  thou  wouldst 
tt'.cept  of  Him  for  tliy  Lord,  Ihuband,  and  Friend,  who  hath 


152  HEAVEN    UPON  EAKTU  ;    OR, 

sent  thee  these  tokens,  thou  shalt  have  other  favours  than 
these.     Is  not  this  the  meaning  of  all  the  common  mercies 
that  we  daily  receive  from  him  ]     Why  was  not  thy  breath 
stopt  with  an  oath  in  thy  mouth  ?     Why  is  it  that  so  many 
thousands  that  were  born  since  thyself,  are  gone  to  their 
eternal  state,  when  thou  art  still  standing?     What  hast 
thou  done  to  engage  God  more  than  others,  that  worms 
should  not  be  feeding  on  thee,  when  thou  art  feeding  upon 
the  fat  and  sweet  ?     What  is  the  English  of  all  this  1     What 
are  all  these  droves  of  mercies  which  God  sends  to  thee,  but 
to  cool  thy  enmity  against  him,  and  to  make  thee,  who  art 
marching  out  in  thy  warlike  furniture,  to  meet  him  vdth 
tears  of  joy  and  friendly  embraces?     Is  not  Love  the  Giver 
written  upon  all  his  tokens?     What  means  his  frequent 
visiting  of  thee  but  desire  of  acquaintance  with  thee  ?     Had 
he  had  no  desire  at  all  to  know  you,  and  to  be  known  of 
you,  do  you  think  he  ^vould  have  called  so  often  and  so 
kindly  at  your  door  ?     Would  he  have  stood  knocking  with 
so  much  patience,  and  have  spoken  to  you  so  lovingly,  if  he 
desired  still  to  be  a  stranger  to  you  ?     Is  this  like  one  that 
desires  your  ruin  ?     Did  God  never  plead  with  thee  by  his 
ministers,  and  urge  the  same  argument  that  I  do  now  ?     Did 
you  never  hear  of  such  kind  of  expostulations  as  these? 
Why  wilt  thou  go  on  to  despise  thy  God,  and  to  refuse  his 
love  ?    What  reason  hast  thou  to  harbour  such  hard  thoughts 
of  him  ?     Doth  he  deserve  such  unkindness  at  your  hands  ? 
How  long,  ye  simple  ones,  will  you  love  simplicity  ?     Why 
will  you  make  light  of  that  you  cannot  possibly  overv^alue, 
the  favour  of  God,  and  acquaintance  with  your  Maker  ?    How 
often  have  you  grieved  his  Spirit  by  your  unworthy  con- 
tempts!    How  many  times  have  you  given  him  cause  to 
complain  of  your  unhandsome  usage,  when  he  in  very  pity 
and  compassion  came  to  visit  you !     He  hath  reason  to  say 
now,  as  of  old,  "Hear,  0  heavens;  and  give  ear,  0  earth: 
for  the  Lord  hath  spoken,  I  have  nourished  and  brought  up 
children,  and  they  have  rebelled  against  me,"  Isa.  i.  2.    "  Do 
ye  thus  requite  the  Lord,  0  foolish  people  and  unwise  ?  is 
not  he  thy  Father  that  hath  bought  thee  ?  hath  he  not  made 
thee,  and  established  thee?"'  Deut.  xxxii.  6.     "  0  that  they 


JESCS  TUB  BEST  miEXD  or  MAX.  153 

were  wise  I"  "  Be  thou  instructed,  0  Jerusalem,  lest  my  soul 
depart  from  thee,"  Jer.  vi.  8.  Is  not  this  the  voice  of 
mercy?  Have  not  these  been  expostulations  of  the  mighty 
God  with  his  rebellious  creatures'?  and  yet  how  do  they 
stand  it  out  all  this  while,  as  if  God  were  like  to  get  so 
much  by  their  acquaintance  !  Return,  0  foolish  sinner ;  if 
thou  makest  anything  of  salvation  and  damnation,  if  thou 
valuest  everlasting  glory,  if  thou  thinkest  the  commands, 
threatenings,  and  promises  of  the  Almighty  to  be  minded, 
come  away,  and  make  no  delay.  Oh,  why  wilt  thou  go  on 
thus  madly  to  undo  thyself?  Come  away,  poor  soul,  for  all 
this,  it  is  not  yet  quite  too  late,  thy  glass  is  not  yet  quite 
run,  thy  soul  is  not  yet  fully  fixed  in  its  unchangeable  state. 
Once  more  I  make  such  an  offer  to  thee,  as  I  am  sure  none 
but  a  madman  will  refuse ;  such  an  offer  as  none  of  the 
kings  and  lords  of  the  world  can  make.  The  great  and 
mighty  ^Monarch  of  heaven  tenders  thee  an  alliance  with 
himself;  he  sees  how  far  thou  art  spent,  how  poor  and 
low  thou  hast  brought  thyself  by  a  dangerous  and  long  war 
against  thy  Maker  ;  he  foresees  what  a  condition  thou  wilt 
be  in  after  a  few  more  merry  hours,  except  thou  repent  and 
turn.  Wherefore,  in  compassion  to  thy  precious  soul,  he 
hath  commanded  us  to  follow  thee,  and  not  to  let  thee  be 
at  quiet  till  thou  hast  given  us  a  promise  that  thou  wilt 
return  and  humble  thyself  to  thy  God ;  and  what,  shall  we 
still  lose  our  lab(iur  ?  shall  all  tliis  come  to  nothing?  0 
prodigy  of  unkindness !  (.)  wiiuder  of  patience !  Thou  hast 
slighted  the  friendship  of  thy  God  ;  thou  hast  set  light 
by  Christ,  and  undervalued  heaven  and  eternity  for  ten, 
twenty,  thirty  years  already  ;  and  yet  the  Lord  sends  us 
once  more  in  his  name  to  ask  you  whether  you  are  willing 
to  have  God  for  your  Friend !  God  liath  not  yet  said,  "  Cut 
liim  down,  bind  him  hand  and  foot,  and  cast  him  into  that 
lake  that  burns  for  ever.  Bring  those  mine  enemies,  that 
would  not  that  I  should  reign  over  them,  and  slay  them  be- 
fore my  face."  God  hath  not  yet  spoken  that  dreadful  word, 
Depart.  Oh,  what  is  it  tliou  stuyest  for?  What  is  it  that 
makes  this  business  to  hang  so  long  ?  What  lover  is  it  that 
doth  80  long  hold  back  thy  heart?     What  is  the  matter, 


1.54  nrAVEN  trrox  F.AUTn;  on, 

t!i  Lt  wo  can  no  more  speedily  and  efTectnally  mnnage  this 
great  affair  ?  Vv  hat  is  it  that  tliou  dost  prefer  before  God  / 
Wliat  is  it  that  thon  tliinkest  more  worthy  of  thy  warmest 
hwe  than  Christ  ?  What  is  that  great  thing  that  thou  stickest 
not  to  venture  thy  soul  for  ?  Act  like  a  man  that  is  rational 
and  not  beside  himself.  If  the  world  be  God,  if  earth  be 
better  tlian  Christ,  then  choose  that ;  if  Clirist  be  God,  then 
choose  him.  How  long  will  you  stand  halting  betw-een  two  ? 
Love  that  which  will  last  longest ;  be  acquainted  with  him 
that  is  willing  and  able  to  do  most  for  thee.  Is  the  world 
worth  more  now  than  it  was  in  David's  time,  when  he  pre- 
ferred the  favour  of  God  before  thousands  of  gold  and  silver  ? 
Is  the  price  of  it  raised?  Can  it  bribe  death,  and  stop  the 
mouth  of  divine  justice,  and  procure  thee  a  real  respect  in 
another  world?  Go,  chaffer,  and  sec  what  bargain  tliou 
canst  make ;  tell  God  that  thou  wilt  give  him  thousands 
for  thy  brother's  life,  and  as  much  more  for  the  lengthening 
tlie  lease  of  thy  own  to  eternitj'.  What  dotli  God  say?  Is 
tlie  bargain  made?  Is  it  not  enough ?  Why,  add  a  world 
to  it ;  will  that  do  ?  If  it  will  not  do  this,  if  this  pitrchase 
be  too  great  for  thy  purse,  then  go  lower ;  can  all  thou  hast 
keep  thee  from  fears,  get  thee  a  stomach,  procure  thee  ease, 
rectify  thy  constitution;  will  it  do  this,  or  will  it  not?  If 
not,  why  shouldst  thou  value  that  which  can  do  so  little 
for  thee,  before  that  which  can  do  .all  things  for  thee?  Be 
persuaded  at  last  to  bo  wise.  What  is  God  like  to  get  by 
your  love,  or  lose  by  your  liatred  ?  What  liave  you  to  boast 
of?  What  excellencies  to  set  you  out?  What  portion  to 
advance  you,  tjiat  you  stand  thus  upon  your  terms  ?  Come, 
Itt  's  hear  a  little  what  it  is  thou  thinkest  so  highly  of  thy- 
self for.  I  am  sure  your  over-great  beauty  c.ymot  com- 
mend yoii ;  for  a  blackamoor  may  with  better  reason  brag 
of  comeliness,  than  sucli  a  deformed  loathsome  creature  can 
of  beauty.  I  am  siu-e  your  helpfulness  will  not  speak  for 
you;  foi-  thou  art  a  cra/.y,  decrepit,  sickly  creature,  tluit 
'Will  cost  God  move  to  cui-e  tlian  thou  art  worth  a  thou- 
sand times.  It  cannot  be  for  thy  estate  that  thou  art  so 
nuu'li  desired,  for  all  thy  gold  is  adulterated,  thy  jewels 
5;Qur.ierfeit.  tixy  ail  forfeited ;  uvA  what  is  it  then  that  tho'd 


JESrS  THE  BEST  FPvTnXD  OF  MAX.  155 

hast  yet  to  boast  of  ?  Come  and  set  it  before  us,  that  we  may 
acknowleJiie  our  mistakes.  Are  the  clothes  upon  thy  back 
(as  hue  as  thou  art)  thy  oavu  ?  Is  the  food  that  tl\ou  eatest 
paid  for  1  And  is  tliis  the  creature  that  must  be  wooed  with. 
60  much  earnestness  1     Behold,  all  ye  inhai)itants  of  the 

world,  and  admire !     Hear,  0  heavens !  this  is  that (I 

want  a  name  to  call  her  by)  who  thinks  it  below  her  to  be 
matched  with  Christ,  and  aa  undervaluing  to  be  acquainted 
%vith  her  Maker,  and  a  shame  to  have  God  for  her  Father! 
From  the  crown  of  tlie  head  to  the  sole  of  the  foot,  tliere  is 
nothing  but  w'ounds,  and  bruises,  and  putrefied  sores  ;  and 
nmning  pla'j;ue-sorcs  that  are  broken,  ai%  her  greatest 
beauty:  and  here's  a  thing  to  be  beloved  with  all  my  heart! 
JBzek.  xvi.  Whosoever  thou  art  tliat  readest  these  lines,  this 
was  once  thy  condition ;  in  these  ornaments  he  found  thee ; 
■when  God  came  to  ask  thy  heart,  this  was  thy  dress,  though 
tliou  art  thus  highlj'  advanced.  And  such  were  some  of 
j'ou;  but  ye  are  washed,  but  ye  are  cleansed. 

And  after  all  this,  0  sinner,  art  thou  still  as  stout  and 
proud  as  ever?  Is  Christ  so  willing  as  bring  thee  to  his  Fa- 
ther? Is  he  willing  to  clothe  thee  from  head  to  foot  with 
glorious  robes,  such  a  dress  as  may  become  thee  in  the  pre- 
4<ence  of  a  king?  Doth  he  offer  to  lead  thee  in  his  hands 
to  his  o\\Ti  palace?  Is  God  so  willing  and  desirous  to  be 
yuur  Father,  and  Christ  to  be  your  Husband  ?  Are  all  the 
jiiinisters  of  Christ  so  willing  to  do  their  utmost  to  biing  this 
jiiatcli  to  perfection?  Sliall  they  li(>  at  you  day  and  night, 
to  give  your  consent,  and  ti>  be  willing;  and  are  you  still 
imwilling?  Well,  if  all  this  signify  little,  and  you  miss 
Christ  at  ]a«;t,  and  lie  not  acquainted  with  God  after  all, 
remember  it  was  your  own  doing.s,  and  that  you  thought 
it  greater  wisdom  to  many  the  servant  than  tlie  Master,  to 
obey  the  rebel  rather  than  your  loving  Prince.  Ilemenilier 
you  prefciTcd  darkness  before  light,  hell  liufnre  lieaven.  I 
cull  he.'iven  and  eartii  to  record  this  day,  that  I  liave  set 
life  aiul  death  before  you,  and  ynii  stand  as  if  it  were  so 
diflicult  a  mutter  to  resolve  which  was  the  best.  This 
.Bounds  strangely,  and  every  one  will  bo  ready  to  \vr'\ic  fool 
upon  tluit  UKiu'b  forchwid  that  ucta  thus.     Hold,  man,  bu 


ir-C  HEAVEN  tJl'ON  EAnTIl ;   OR, 

not  too  ready  to  jmss  thy  censure  before  thou  lookcst  within 
thee !  Dost  thou  see  an  absolute  need  of  Christ  1  Dost 
tliou  adore  his  infinite  love  and  kindness  ?  Dost  thou  give 
up  thyself  to  him  for  thy  Lord,  and  receive  him  for  better 
for  worse,  come  on  it  what  will  1  Or  dost  thou  not  rather 
spend  thy  thoughts,  and  let  out  thy  affections  upon  the 
t'anities  and  pleasures  of  this  world  1  Dost  thou  not  love 
fatlier  and  mother,  wife  and  children,  brethren  and  sisters, 
house  and  lands,  more  than  him  1  Why,  if  this  be  the 
case,  I  must  say  that  thou  art  one  of  the  fools  that  lovest 
death  and  hatest  life;  tliou  callest  that  folly  in  another 
which  in  thyself  thou  countest  wisdom.  I  Avonder  who  it 
is  that  you  strive  to  please  all  this  while !  Is  not  the  hand 
cf  Joab  in  all  this  ?  Hath  not  Satan  been  deep  in  retarding 
this  match  1  Hath  not  he  a  design  to  marry  thee  to  some 
painted  lust,  though  he  undo  thee  for  ever  1  And  must  he 
be  pleased  rather  than  God  1  Is  it  more  necessary  to  gratify 
him  that  never  yet  intended  to  do  any  of  the  sons  of  Adam 
any  kindness,  rather  than  their  best  friends  1  Come  away 
for  shame,  and  let  us  lose  our  breath  no  longer;  and  let 
that  time  we  spend  in  pleading  with  you  for  God,  be 
spent  in  singing  with  you  and  praising  God  for  you,  and 
congratulating  your  happy  acquaintance  witli  God,  and  your 
matching  to  his  only  Son. 

20.  But  because  man  is  so  wedded  to  the  world,  and 
dotes  upon  his  lust,  that  all  the  arguments  that  we  can  use 
are  most  commonly  unsuccessful,  I  shall  add  one  more  upon 
this  sort  of  motives  drawn  from  the  qualifications  of  Him 
whom  I  would  fain  have  you  acquainted  with,  and  that 
shall  take  in  all  that  can  be  said  on  this  head,  and  that  is 
this :  Consider  that  he  is  altogether  lovely ;  he  is  made  up  of 
love,  goodness,  and  all  excellencies ;  and  whatsoever  plea- 
sure, delight,  and  content  you  find  in  the  creatiu-e,  it  is 
trancendently  in  him.  He  is  the  Chiefest  of  ten  tliousands. 
Ask  of  tliem  that  by  faith  have  seen  him ;  inquire  of  the 
spouse  in  the  Canticles,  and  ask  her  what  is  her  Beloved 
more  than  another  beloved,  what  there  is  in  God  and 
Christ  moro  than  in  the  world  ?  and  she  will  almost  wonder 
tliat  any  one  that  is  rational  should  ask  so  foolish  a  question. 


JEoUS  TIIK  BEST  FHIEr^D  OF  SUN.  157 

She  thinks  you  might  with  as  much  judgment  and  reason 
have  asked  what  there  is  in  lieaven  more  desirable  than  in 
liell  I  wliat  there  is  in  case  more  tlian  in  torments  ?  in  gold 
aiul  jewels  more  than  in  druss  I  in  a  living,  healthful, beautiful 
creature,  more  than  in  a  stinking  rotten  carcass  ]  Did  you 
but  see  his  face,  you  would  soon  think  there  were  something 
in  him  more  than  in  another.  Could  you  but  see  his  eye, 
your  heart  would  be  in  a  flame.  Did  you  but  understand  what 
it  is  to  be  brought  into  his  banqueting-house,  you  would  say- 
that  they  arc  neither  fools  nor  madmen  that  can  find  in  their 
hearts  to  scorn  the  beauties  and  glories  of  this  world  in  com- 
parison of  one  look  or  smile  from  God  ;  and  believe  that  his 
love  was  better  than  wine,  to  be  j)referred  infinitely  before 
the  greatest  worldly  pleasures,  and  think  that  the  virgins  had 
reason  enough  to  love  him,  Cant.  i.  3.  How  high  doth  the 
church  run  in  his  commendations !  How  doth  she  endeav- 
our to  set  him  out  to  the  life,  that  every  one  may  admire  his 
excellencies,  and  be  taken  with  his  beauties,  as  well  as  her- 
self! Neither  doth  she  fear  to  lose  liim  by  this,  nor  indeed 
is  unwilling  that  others  should  fall  in  love  with  him  as  well 
as  she,  Cant.  v.  9,  &c.  She  liegins  first  with  his  face ;  it  is 
white  and  ruddy,  the  most  exact  beauty;  so  that  she  must 
be  blind  that  is  not  taken  with  him  ;  and  so  she  goes  on  as 
well  as  she  can  to  set  hini  out ;  but  he  is  so  infinitely  above 
her  commendations,  that  she  wants  words  to  exi)ress  herself, 
tiierefore  she  speaks  one  great  one:  "He  is  altogether  lovely;" 
and  if  you  will  not  believe,  come  and  see.  Do  but  look  upon 
liim  by  faitii  and  meditation,  contemplate  his  beauties,  and 
then,  if  you  have  anything  yet  to  olijcct,  if,  after  you  have 
had  a  true  siglit  of  him,  and  have  well  weighed  all,  you  do 
not  find  that  there  is  in  him  iniinitcly  more  than  I  can  tell 
you,  why  then  let  me  Itear  the  blame  for  ever. 

Well,  now  let  us  gather  up  all  these  things  together;  and 
if  a  multitude  of  arguments,  and  if  weight  and  reason,  if 
veliemence  and  eanu'stness  may  prevail,  1  should  have  some 
good  hopes  that  1  sliould  not  want  success  in  this  work,  nor 
you  of  the  acquaintance  witli  God  and  everlasting  glory. 
Therefore  I  .say  again,  if  kindness  and  love  i)e  taking,  who 
«0  sweet  and  ohliging  as  he  {     If  comfort,  joy,  and  jdeasure 

i. 


be  desiralile,  ulio  is  there,  when  the  soul  is  surrounded  with 
a  multitude  of  perplexities,  that  can  so  much  delight,  refresh, 
and  raise  it  ?  If  power,  glory,  and  majesty,  if  ability  to  de- 
fend from  injuries  and  revenge  wrongs,  might  signify  any- 
thing with  poor  shiftless  creatures,  who  is  there  that  ever 
yet  prevailed  against  himi  "Who  ever  contended  with  Ood, 
and  prospered  1  If  vigour,  activity,  and  care  in  all  the  affairs 
of  his  friends,  can  entice  the  dull  helpless  sinner  to  receive 
him,  who  will  take  more  care  for,  and  do  more  for  them 
than  he  ]  If  his  humility  may  engage  us  ;  if  freedom  of  ac- 
cess, notwithstanding  that  infinite  distance  that  is  between 
us  and  him,  signify  anything  as  to  the  commending  of  him 
to  our  aciiuaintance ;  where  can  a  poor  beggar  be  more  wel- 
come than  at  the  house  of  this  mighty  Prince  1  Can  fiiith- 
fulness  in  the  greatest  strait  raise  the  esteem  of  a  friend  1 
Who  ever  yet  trusted  him  that  was  deceived?  Are  riches 
and  wealth  taking  ]  Who  is  there  that  can  give  a  kingdom 
for  a  portion,  a  love-token,  and  give  everlasting  glory  and 
heaven  for  a  jointure,  but  God  I  Doth  pity  in  misery,  sym- 
pathy in  suffering,  compassion  in  distress,  endear  and  com- 
mend a  friend  1  who  is  more  tender-hearted  than  he? 
Are  honours  and  preferments  such  great  things  1  Who  is 
he  who  will  make  all  his  favourites  kings  and  priests, 
and  set  them  upon  thrones,  and  reward,  and  commend 
them  before  the  whole  world  1  Is  suitableness  a  considera- 
ble qualification  to  make  up  this  match  ?  Who  so  suitable 
for  the  soul,  a  spirit,  as  God, a  Spirit?  Who  can  satisfy  its 
vast  and  infinite  desires  but  Infinity  itself?  Have  poor 
simple  creatures,  that  have  quite  undone  themselves  by  their 
folly  and  indiscretion,  need  of  a  wise  counsellor,  to  wind 
them  out  of  their  sad  intricacies  ?  Who  is  there  among  the 
profound  politicians  and  grave  sages  of  the  world,  to  be  com- 
pared unto  him  ?  Doth  a  dying  man  that  hath  a  never- 
dying  soul,  that  is  t  >  pass  speedily  into  an  eternal  state. 
lack  an  ever-dying  and  immortal  Friend,  that  may  stand  him 
in  some  stead,  when  all  his  relations  are  dead  and  rotten* 
Is  not  God  immortal?  Are  not  friends  sometimes  farthest 
off  from  one  when  one  hath  most  need  of  them  ?  Is  not  he 
then  a  Fiicnd  highly  to  bo  prized,  who  can,  who  will  never 


JESUS  THE  BEST  PJiir.XD  OF  MAX.  159 

be  absent?     Doth  not  God  fill  heaven  and  earth?     What 
think  you  of  a  soul-Friend  ?     Is  not  such  a  one  worth  the 
looking  after,  who  takes  care  that  your  soul  shall  not  mis- 
carry ?     Who  ever  did  more  for  souls  than  Christ  ?     Will  it 
not  be  true  prudence  to  make  sure  of  such  a  Friend  as  we 
must  have  for  our  Friend,  or  we  are  miserable  for  ever  ? 
And  where  is  such  a  one  to  be  found  but  He  that  hath  the 
keys  of  heaven  and  hell  l     Wliich  is  most  considerable,  time, 
or'eteruity  ?     And  whom  shall  I  most  value  ?  him  who  pro- 
miseth  present  pleasures,  that  are  lost  as  soon  as  felt,  or 
Him  who  will  l)estow  everlasting  favours  I     And  are  there 
not  at  God's  right  hand  pleasures  for  evermore?     If  the 
trial  and  experience  of  so  many  milHons  may  speak  his 
commendation,  will  not  all  that  ever  knew  God  say.  Truly, 
God  is  good  to  Israel.     Will  God's  willingness,  desire,  and 
earnestness  prevail  with  you  to  come  to  him  ?     What  is  the 
substance  of  the  whole  Bible  ?     Doth  not  almost  every  chap- 
ter speak  the  desire  that  God  hath  tol)e  reconciled  to  man? 
If  the  i>erfectioii  of  all  excellencies  meeting  in  one  can  ren- 
der him  amiable,  how  can  He  be  slighted  who  is  altogether 
lovely  ?     And  what  say  you  now  ?     Are  you  resolved,  or  are 
you  iiot?     Shall  the  infinite  IMajesty  of  heaven  condescend 
to  offer  himself  to  be  loved  and  embraced  by  sinful  dust  ? 
Shall  God  say,  I  will  be  thy  Father !  and  shall  not  the  sin- 
ner say,  I  would  l)e  thy  child !     Wliy  should  not  the  heart 
of  every  apostate  rebelli(jus  traitor  that  hath  forfeited  estate, 
life,  and  soul,  leap  r.t  such  good  news,  and  say,  Will  God  for 
all  this  lay  aside  the  controversy,  antl  conclude  a  peace  i 
Will  he  receive   the  rebel   to  mercy?     Will    he  open  his 
doors  to  his  prodigal  ?     And  is  there  yet  any  liope  ?     Is  it 
possible  that  such  sins  as  niine  should  be  forgiven?     Can  it 
be  conceived  that  such  a  creature  as  I  should  be  embraced  ? 
What!  look  upon  me!     Will  Go<l  indeed  take  me  into  fa- 
vour ?     Yes,  thee !     Behold  lie  calls  thee,  he  ofTcrs  thee  his 
Son,  a  kingdom,  a  crown ;    behold  the   Father  nu'cts,  lio 
makes  baste  to  meet  his  returning  prodigal.    Behold,  tho 
King  hath  sent  to  invite  thee  to  the  feast:   nay,  he  will 
give  thee  his  only  Son  in  marriage,  the  wedding-garment 
U  wade  rtady,  thu  Bridegroom  is  coiuln";;,  '-he  v,  hceb  of  ii.j 


160  HEAVK-X  CrOX  EAlITil;    OR, 

cliariot  run  apace,  the  friends  of  the  Bridegroom  are  come 
to  Ind  you  make  ready:  up,  deck  yourself,  put  on  your  glo- 
rious apparel,  make  haste,  make  haste,  ye  virgins ;  yom-  com- 
panions are  ready ;  all  stay  for  you ;  the  Bridegroom  is  at 
the  door.     Behold,  he  is  at  the  door ;  and  Avill  you  still  let 
liim  knock  ?     What !  Father,  Ilushand,  a  kingdom !     What 
words  are  these  ?     \Vilt  thou,  0  mighty  Jehovah,  be  ray 
Father?     Wilt  thou,  0  blessed  Jesus,  be  my   Husband? 
Shall  I  have  a  kingdom  1     What !  me  a  child,  a  spouse  for 
the  King  of  glory,  an  heir  of  glory !  Grace !  Grace !  Amen ! 
Hallelujah!     Be  it  to  thy  servants  according  to  thy  word! 
But  who  are  we,  and  what  is  our  father's  house,  that  thou 
hast  brought  us  hitlierto?     And  now,  0  Lord  God,  what 
shall  thy  servant  say  unto  thee?     For  we  are  silenced  with 
wonder,  and  must  sit  down  ■\^  ith  astonishment ;  for  we  can- 
not utter  the  least  tittle  of  thy  praises.     What  meaneth  the 
height  of  this  strange  love  ?     Oh !  that  the  God  of  heaven  and 
earth  should  condescend  to  enter  into  covenant  with  his  dust, 
and  to  take  into  his  bosom  the  viperous  brood,  that  have 
often  spit  their  venom  in  his  face !     We  are  not  worthy  to 
be  as  the  handmaids,  to  wash  the  feet  of  the  servants  of  our 
Lord ;  how  much  less  to  be  thy  sons  and  heirs,  and  to  be 
made  partakers  of  all  those  blessed  liberties  and  privileges 
Avhich  tliou  hast  settled  upon  us !     But  for  thy  goodness' 
sake,  and  according  to  thy  own  heart,  hast  thou  done  all 
these  great  things,     "f^veu  so,  Fatlier,  because  so  it  seemed 
good  in  thy  sight.     Wherefore  thou  art  great,  0  God,  for 
there  is  none  like  thcc,  neither  is  there  any  God  besides 
tliee ;  and  wliat  nation  on  earth  is  like  thy  people,  whom 
God  went  to  redeem  for  a  people  to  himself,  and  to  make 
him  a  name,  and  to  do  for  them  great  things  and  terrible? 
For  thou  hast  coniirmed  them  to  thyself,  to  be  a  people  unto 
thee  for  ever,  and  thou.  Lord,  art  become  their  God.    Wonder, 
0  heavens,  and  be  moved,  0  earth,  at  this  great  thing  I     For, 
behold,  the  tabernacle  of  God  is  with  men,  and  he  will  dwell 
with  them,  and  they  shall  be  his  people ;  and  God  liimself  shall 
be  withthem,and  be  their  God."    Be  astonished  andravished 
with  wonder ;  for  the  iniinite  breach  is  made  up,  the  oflender 
ia  received,  and  God  and  man  are  reconciled,  aud  a  covenant 


JESrS  THE  BE?T  I"RIE>fI)  OP  MAX.  ICl 

of  peace  entered,  and  heaven  and  earth  are  agreed  upon  the 
terms,  and  liavo  struck  then-  hands,  and  scaled  the  hiden- 
tures !  0  liappy  conclusion !  0 blessed  conjunction !  Shall 
the  stars  dwell  with  the  dust  ?  or  the  wide-distant  poles  be 
brought  to  mutual  embraces  and  cohaliitation  ?  But  here 
the  distance  of  the  terms  is  infinitely  greater.  Rejoice,  0 
angels!  shout,  0  scraphims!  0  all  the  friends  of  the  Bride- 
groom and  bride  i-repare  an  epithalamium :  lie  ready  with 
the  marriage-song !  Lo,  here  is  the  wonder  of  wonders ! 
For  Jehovah  hath  betrothed  liimself  for  ever  to  his  hopeless 
captives,  and  owns  the  marriage  before  all  the  world ;  and  is 
become  one  with  us,  and  Ave  with  him.  lie  hath  bequeathed 
to  us  the  precious  things  of  the  earth  beneath,  with  the  ful- 
ness thereof;  and  hath  kept  back  nothing  from  us.  And 
now,  0  Lord,  thou  art  that  God,  and  thy  words  be  true,  and 
thou  liast  i»romiscd  this  goodness  unto  thy  servants,  and 
hast  left  us  nothing  to  ask  at  thy  hands,  but  Avhat  thou 
hast  already  freely  gi-antcd.  Only  the  word  which  thou 
hast  spoken  concerning  thy  servants,  estalilish  it  for  ever, 
and  do  as  thou  hast  said,  and  let  thy  name  be  magnified  for 
ever,  saying  "The  Lord  of  hosts,  he  is  the  God  of  Israel.  Amen. 
Hallelujah."  And  how  do  you  like  this  music,  0  ye  the 
lost  sons  and  daughters  of  Adam  .'  llow  do  you  relish 
these  dainties !  Y»'hat  do  you  think  of  this  match  i  Some, 
you  see,  have  been  so  wise  as,  with  the  gi-catest  gi-atitude 
they  can  for  their  souls,  to  close  with  those  happy  oficrs  of 
grace.  You  hear  how  1)ravely  such  and  such  have  I)estowed 
themselves,  and  now  they  are  made  for  ever.  And  what 
do  you  say  to  the  same  proposals?  Have  they  so  much 
reiison  to  bless  the  day  that  ever  such  a  motion  was  made? 
Have  they  cause  to  rejoice  for  ever  f(n'  those  bli'ssed  over- 
tures ?  and  are  they  all  to  be  slighted  by  you  ?  Will  Christ 
be  worse  to  you  than  them?  Is  heaven  and  liapi)iness  less 
necessary  for  you  than  them?  Will  the  loss  of  a  soul  1)0 
more  inconsideralile  to  you  than  it  would  liave  been  to  them  ] 
Will  not  heaven,  Christ,  and  glory,  I)e  as  well  worth  your 
aeceptance  as  theirs  ?  What,  are  you  willing  to  be  shut  out 
when  the  Bridegroom  comes  to  fetch  his  spouse  home? 
Can  you  Itear  it,  to  sec  such  a3  you  thought  your  inferiors 


162  kkAtkn'  upo^•  EAUTtt;  or, 

advanced,  and  j'ourself  despised  1  What  sliall  I  say  1  What 
words  shall  I  use  1  What  shall  I  do  to  prevail  1  Oh  that 
I  could  pity  you  a  thousand  times  more  than  I  do !  Oh 
that  my  eyes  might  weep  in  secret  for  thy  folly  !  Oh  that 
you  also  might  do  as  some  have  done  before  you !  though, 
indeed,  they  be  but  few  that  be  so  wise.  Oh  that  you 
would  also  bestow  yoiu"  heart  upon  Christ !  Give  him  your 
heart-love,  or  he  will  have  your  heart-blood.  Do  not  make 
yourself  miserable  to  please  any  living.  Do  not  slight 
Christ,  because  most  do  so  ;  go  not  Avith  them  to  hell  for  com- 
pany. But  that,  if  it  be  possible,  I  might  persuade  you,  I 
shall  add  some  more  motives,  to  prevail  with  you  to  get 
acquainted  with  God  ;  which,  I  am  certain,  will  either  work 
those  blessed  effects,  or  rise  up  against  you  to  the  aggrava- 
tion of  your  confusion,  in  tluit  gi-eat  and  terrible  day. 

II.    HEAD  OP  MOTIVES. 

The  next  head  of  motives  which  I  shall  insist  upon,  for 
the  enforcing  of  this  duty  of  acquainting  yom-selves  with 
God,  I  shall  take  from  the  glorious  effect  of  this  acquain- 
tance Avith  God. 

1.  The  first  effect  of  this  acquaintance  with  God  is,  that 
it  makes  the  soul  humble,  and  consequently  fits  the  soul  for 
greater  communications  from  God  still,  and  to  do  God  the 
greater  service ;  l)ut  of  that  particular  afterwards.  Ac- 
quaintance with  God  makes  the  soul  humble.  When  God 
comes  into  the  soul,  he  brings  such  a  glorious  light  along 
with  him,  that  he  makes  the  soul  to  see,  not  only  his  beauty, 
but  its  own  deformity.  "  The  entrance  of  thy  words  givetli 
light :  it  giveth  understanding  to  the  simple,"  Ps.  cxix.  130. 
Before  the  soul  was  acquainted  with  the  word  of  God,  and 
by  that  had  some  discoveries  of  God  made  to  it  out  of  the 
word,  why,  it  was  in  the  dark,  and  saw  nothing  at  all  of  its 
own  vileness ;  it  took  no  notice  of  that  sink,  that  hell  that 
was  within  it,  considered  not  its  own  treason  against  the  Lord 
of  heaven  and  earth,  and  the  dangerous  hazards  that  it  run 
every  moment  upon  that  account ;  but  the  soul  thought  very 
well  of  its  own  state,  it  flattered  itself  in  its  own  iniquity  ; 
the  man  thinks  he  is  rich  and  increased  in  goods,  and  Iiath 


jrsrs  rnv.  ee^t  F:urNr>  op  man*.  1G3 

need  of  iiotliing;  hut  when  he  comes  to  hjok  into  liis  purse, 
to  open  his  treasury,  aiul  to  tell  over  all  his  gold  and  silver 
in  the  light,  Nvhy  then,  he  perceives  a  sad  mistake:   all 
Ills  silver  is  dross,  and  tlie  best  riches  that  he  hath  is  but 
dung.     When  the  light  comes  in,  he  sees  the  darkness  of 
his  understanding,  the  perverseness  of  his  will,  the  disorder- 
liness  of  his  affections,  the  distemper  of  the  whole  soul.    He 
before  took  himself  for  a  beautiful  creature,  but,  by  this  light 
and  this  glass,  he  sees  his  beauty  is  great  deformity;  he  be- 
holds heaps  of  lusts  crawling  up  and  down,  which  before  lay 
undiscerned,  and  then  that  man  that  reckoned  himself  so 
happy,  cries  out,  "  Oh  wretched  man  that  I  am,  who  shall 
deliver  me  ?     What  shall  I  do  to  be  siivcd  I     I  am  undone, 
undone  !    IIow  shall  I  live  I    Where  shall  I  dwell  for  ever?" 
Time  was  that  the  man  admired  what  the  ministers  ailed 
to  keep  such  a  stir  aliout  sin,  but  now  he  wonders  that  they 
are  no  more  earnest  in  their  preaching  of  it  down.     It  was 
a  little  while  ago  that  he  thought  himself  whole,  but  now 
he  feels  himself  sick  to  the  very  heart,  wounded,  feinting, 
and  ready  to  die ;  he  made  full  account  that  he  was  pure, 
but  now  he  cries  out,  Unclean,  miclean !    It  was  not  long 
since  he  said  with  indignation.  Am  I  blind  also?     But  now 
lie  cries  out,  and  will  not  be  silenced.  Have  mercy  upon  me, 
Jesus,  thou  Son  of  David,  and  grant  that  1  may  receive  my 
sight !     His  language  is  much  altered  ;  he  cannot  say.  Was 
ever  such  a  sinner  as  I  jjardoned  I     Will  such  a  prodigal 
ever  1)6  received  (     Shall  such  foul  offences  as  mine  be  for- 
given?    If  God  .should  hjok  upon  me,  and  give  me  a  Christ, 
and  pity  me,  and  cast  his  skirts  over  me,  while  I  lie  in  my 
blood  ;  if  the  Lord  should  look  njjon  mo,  it  would  be  such 
a  wonder  that  all  that  ever  heard  of  it  may  justly  admire. 
Now   the    man  who  thought  himself  the   best  of  saints, 
believes  liimself  as  bad  as  the  worst  of  sinners  !     When  a 
man  begins  to  be  ae([uainted  Avith  God,  he  I)egins  also  to 
know  himself.     He  that  saw  no  need  of  washing  l)y  Clirist, 
would  now  have  hands,  feet,  head,  and  heart,  all  washed. 
He  that  thought  himself  sometimes  far  enough  from  liell, 
now  begins  to  wonder  that  lie  di<l  not  fall  into  it;   and 
althougli  there  be  a  Bwect  alteration  in  him  for  the  better, 


ICl  HKAVEN   rPONKAUTH;    (ill, 

and  saints  begin  to  deliglit  very  mnt-li  in  lilni,  yet  he 
wonders  that  any  one  should  see  anythino;  in  him  that 
shoiikl  cause  any  affection  in  them  towards  him,  much  more 
to  inflame  their  hearts  in  such  vehement  love  to  him ;  if  he 
hear  of  any  reproaches  that  are  cast  upon  hira,  he  is  ready 
to  say  with  that  wise  Stoic,  Epictetus,  "  If  he  had  known 
me  better,  he  would  have  spoken  much  worse  of  me."  If 
any  praise  him,  he  judgeth  that  it  proceeds  from  their  ig- 
uorance  of  his  weakness,  rather  than  from  any  knowledge 
of  his  worth ;  and  if  he  hear  any  such  language,  he  is  ready 
to  tremble  for  fear  of  his  own  lieart,  and  cries  out,  "Not  unto 
me,  not  unto  me,  but  unto  his  name  be  the  pi-aise :  yet  not 
I,  but  Christ  who  dwelleth  in  me."  Thus  it  is  with  one 
that  begins  to  have  some  saving  knowledge  of  God  ;  and  tlie 
nearer  he  comes  to  God,  the  farther  he  goes  from  himself; 
the  more  he  sees  of  him  and  his  righteousness,  the  less  he 
sees  of  his  own ;  the  more  he  is  exalted,  the  more  he  de- 
baseth  himself;  like  those  four-and-twenty  elders,  he  lays 
his  croAvn  at  the  feet  of  God.  Tlius  it  was  with  Job,  when 
God,  as  I  may  say,  stood  at  a  great  distance  from  him :  he 
is  ready  to  speak  a  little  too  highly ;  he  stands  much  upon 
his  own  righteousness;  he  stitfly  justifieth  himself;  but 
when  the  holy  God  comes  a  little  nearer  to  him,  when  he 
throws  off  that  dark  cloud  with  which  he  has  mantled  him- 
self, and  when  he  caused  that  glorious  brightness  to  break 
forth  upon  Job,  and  made  him  see  a  glance  of  his  holiness, 
wisdom,  and  justice,  then  how  is  he  even  ashamed  and 
confounded  witliin  himself,  that  he  should  ever  stand  so 
much  upon  his  own  justification!  "  I  have  heard  of  thee 
by  the  hearing  of  the  car ;  but  now  mine  eye  seeth  thee : 
wherefore  I  abhor  myself,  and  repent  in  dust  and  ashes," 
Job  xlii.  5,  6.  When  he  comes  to  be  better  acquainted  with 
God,  how  strangely  is  his  note  changed ;  and  I  might  say, 
when  he  Avas  thus  abased,  ho\v  speedily  doth  God  raise  him 
to  a  wonder !  A  man  may  hear  of  God  twenty  years  toge- 
ther, and  yet  never  abhor  himself  Avith  dust  and  ashes, 
never  see  any  vileness  that  is  in  his  nature,  never  be  brought 
off  from  his  own  righteousness,  never  admire  that  he  is  kept 
out  of  hell!     Oh,  but  wIumi  he  comes  to  see  God,  and  to  be 


JESrS  THE  BFST  FRIEXD  OP  MAX.  IH/j 

acquainted  with  him,  how  cloth  ho  cry  out  of  himself  as 
unworthy  to  Ijreathe  in  tiie  iiir,  as  deserving  nothing  but 
Avrath !     Tlien  he  had  not  a  word  to  say  fur  the  goodness  of 
his  own  heart ;  now  he  can  say  with  astonishment,  Gh  infi- 
nite jtatience !  Oh  immeasurable  goodness !  Oh  the  dejiths  of 
God's  love!     He  must  be  merciful  indeed  that  can  pardon 
such  sins !    Tliat  must  be  goodness  indeed  that  can  be  so  good 
to  me !     That  is  love  with  a  witness,  that  can  embrace  such  a 
loathsome  monster  I     What  was  it  that  made  Aliraham  call 
himself  dust  and  ashes]     What  made  David  say  he  was  a 
wcii-m  and  no  man  ?     What  made  Isaiah  speak  so  debasingly 
of  himself?     Why,  these  were  the  friends  of  God  ;  they  had 
visions  of  that  holy  One.     When  is  it  that  the  people  of 
God  are  most  ingenuous  in  their  confessions?     When  do 
they  most  freely  pour  out  their  souls  before  God  1     When 
is  it  that  they  most  readily  open  their  sores,  and  desire  that 
they  should  be  searched,  but  when  this  great  Chirurgeon 
comes  to  their  chambers?     Those  who  before  were  whole, 
are  now  sick,  full  of  piagiie-sores,  head  and  heart  sick,  dan- 
gerously sick,  and  no  whole  part  in  them ;  they  can  say 
more  against  themselves  now  than  ever  the  minister  could  ; 
they  can  aggravate  their  sins,  and  lay  loads  upon  them- 
selves ;  and  tliey  .'^ce  themselves  vile,  and  even  are  ready  to 
wonder  that  the  earth  did  not  open  and  swallow  tliem  up 
before  this ;  they  admire  that  God  should  endure  them  so 
long,  and  think  it  no  small  miracle  that  they  were  not 
crushed  in  the  egg,  that  they  were  not  cast  from  the  dark- 
ness of  the  womb  to  the  darkness  of  hell.     Now  they  can 
cry  out  of  original  sin,  and  the  indisposition  of  their  souls 
to  anything  that  is  good,  and  inclination  to  that  which  is 
bad.     They  say,  as  well  as  iJavid,  that  they  were  "  born  in 
Bin,  and  in  initpiity  did  their  mother  conceive  them."     They 
think  eventhing  too  good  for  them,  all  mercy  on  this  side 
everlasting  misery.     They  count  every  bit  tliey  eat,  and 
every  droj)  they  drink,  more  than  they  deserve.     They  think 
themselves  imworthy  of  the  least  of  God's  mercies,  Gen. 
xxxii.  ]0,     Others  «a_)/ thanksgiving:;,  but  they  /te'  them; 
others  S'li/  ctjnfessions,  but  they  J'td  them.     It  is  one  thing 
for  a  man  to  .speak  of  his  own  unworthiness,  and  another 


IGG  iii;avf.n  upox  eautii;  en, 

thing  to  lie  imder  tlie  sense  of  it.  Tlie  heart  and  tongue 
are  two  distinct  members.  The  heart  may  speak  tliat  wliich 
the  tongue  cannot  utter,  and  tlie  tongue  may  utter  that 
■\vhicli  the  heart  never  felt.  But  a  man  that  is  brought 
into  acquaintance  with  God  speaks  what  he  experiences,  or 
rather  his  experience  is  greater  than  what  he  speaks ;  so 
that  he  doth  not  dissemble  with  God  when  he  confesseth 
liis  sin  before  him.  They  lay  themselves  as  low  as  hell ; 
this  is  hiimilit}'^,  and  this  is  an  eft'ect  of  acquaintance  Avitli 
God.  Hence  it  is  that  Paul  saith  of  himself,  "  Unto  me,  who 
am  less  than  the  least  of  all  saints,  is  this  grace  given,  that 
I  should  preacli  among  the  Gentiles  the  unsearchaljle  riches 
of  Christ ;  and  to  make  all  men  see  what  is  the  fellowship," 
&c.,  Eph.  iii.  8,  &c.  He  wants  words  to  express  God's  great- 
ness, and  his  own  smallness.  Now,  what  was  it  that  made 
Paul  sjieak  and  think  thus  of  himself?  There  Avas  a  time 
Avhen  Paul  would  have  spit  in  any  one's  face  that  should 
have  spoken  as  much  against  him  as  he  did  against  himself. 
What  is  it  that  hath  wrought  such  a  strange  alteration  in 
tliis  great  Rablii,  and  made  him  so  little?  Why,  this  ac- 
quaintance with  God,  the  sight  of  Christ,  was  the  thing  that 
laid  this  proud  Pharisee  in  the  dust,  and  made  him  blind 
also.  Mark  this ;  always  the  more  heavenly  any  man  is, 
the  more  humble,  Exod.  iii.  11;  2  Sam.  vii.  18.  If  I  should 
appeal  to  the  experiences  of  saints,  and  ask  them  when  they 
had  the  lowest  thoughts  of  themselves,  would  they  not  say, 
Avhen  they  were  nearest  God?  Now,  would  you  walk  hum- 
bly, you  must  walk  with  your  God ;  would  you  see  more  of 
your  own  deformity,  why  then,  you  must  labour  to  see  more 
of  his  holiness,  more  of  his  beauty.  Contraries  set  near  one 
another  appear  more  visible. 

2.  Another  excellent  effect  of  acquaintance  with  God  is, 
that  it  will  make  a  man  fall  upon  sin  in  good  earnest. 
When  the  soul  sees  how  infinitely  good  God  is,  it  cannot 
but  see  an  unspeakable  evil  in  sin,  which  is  so  directly  con- 
trary to  him.  When  the  soul  hath  really  entered  into  a 
league  with  God,  it  presently  bids  defiance  to  all  his  ene- 
mies ;  when  he  begins  to  be  at  peace  with  God,  he  presently 
commenccth  a  war  against   his  adversaries.     Friendship 


JESUS  Tiin  nrsT  r;.iKNi)  of  jian.  \C.7 

with   God  makes  enmity  against  Satun.     Tliat  wliiili  for- 
merly the  man  rolled  under  his  tongue  as  a  sweet  morsel, 
is  now  like  gall  and  wornnvood  to  him.     He  that  sometimes 
did  commit  inicjuity  with  greediness  can  now  say  that  it  is 
the  gi-eatest  folly  and   madness  in  the  world  ;  he  knows 
that  it  is  an  evil  and  a  hitter  thing,  as  sweet  as  it  tasted 
when  his  palate  was  distemi>ered ;  he  that  gloried  in  his 
wickedness  now  accounts  it  the  greatest  shame  in  the  world, 
and  hates  the  garments  which  are  bespotted  with  the  flesh, 
which    sometimes   he   took   for   beautiful   raiments.     The 
burned  child  dreads  the  lire.     Sin  hath  cost  his  friend  dear, 
and  him  dear  too.     The  child  cannot  love  that  knife  which 
stab])ed  his  father.     lie  knows  how  sweet  God  is,  and  how 
much  he  hates  sin,  and  that  if  he  would  have  God's  com- 
jiaiiy,  he  must  bid  an  everlasting  farewell  to  his  dearest  be- 
loved sin  ;  and  therefore,  rather  than  he  will  offend  so  dear 
a  Friend,  he  will  hew  Agag  in  jiieces  before  the  Lord  ;  be 
will  as  soon  cut  off  one  hand  with  the  other,  and  be  pulled 
liml)  from  lindj,  as  again  draw  liis  sword  against  his  cove- 
nanted  Friend,  and  again  venture  into  the  field   in   the 
cause  that  sometimes  he  did  so  deeply  engage  body  and  soul 
in.     He  that  thought  befoic  that  it  was  no  great  matter  to 
damn,  curse,  and  tear;  lail  a  trick  of  youth  to  whore,  and 
no  hann  to  <lo  what  one  had  a  mind  to;  to  eat  and  drink, 
and  talk,  and  sleep  as  one  lists,  to  give  one's  lusts  whatso- 
ever they  called  for;  he  that  could  once  make  a  mock  of  sin, 
and  sleep  securely  u]ion  the  top  of  a  mast,  and  thought  it  a 
piece  of  gallantry  to  dare  the  Almighty,  and  was  ready  to 
laugh  at  them  who  durst  not  be  so  ].rodigal  of  their  souls 
as  himself;  the  case  is  now  wonderfully  altered  with  him  : 
he  nuw  sees  the  luirlot  stript  naked;  be  bidiolds  how  loath- 
some the  whore  is,  now  her  \K\\]\i  is  washed  off;  sin  and  hell 
are  alike  to  him;  tem]>t  him  to  folly,  and  he  will  soon  answer 
>in  Joseph's  language,  "How  shall  I  do  this  gi-eat  wickedness, 
and  sin  against  God  J"     He  that  sometimes  thought  sin  the 
only  pleasure,  and  looked  upon  the  devil  and  the  worlil  as 
the  only  friends,  now  sees  his  dangerous  mistake,  and  bless- 
eth  God  that  his  eyes  are  o])ened  liefore  he  comes  into  another 
world  ;  he  knows  now  that  holiness  is  the  only  pleasure,  and 


108  iiKAVKX  rro::  rARTii;  or, 

<jO(1  is  the  only  I'l'iciul,  and  sin  and  the  world  are  as  mortal 
enemies  as  the  devil  himself;  he  believes  that  if  he  venture 
upon  sin,  he  must  venture  upon  the  displeasure  of  liis  Friend, 
whose  favour  he  sets  more  store  by  than  all  the  delights 
tinder  heaven,  and  whose  loving-kindness  he  judgeth  to  be 
better  than  life  itself.     When  the  soul  is  once  acquainted 
■with  God,  how  strangely  are   its   apprehensions  of  things 
altered !     Now  he  calls  things  and  persons  hj  their  right 
name  ;  good  he  calls  good,  and  evil  evil ;  whereas  before  he. 
called  evil  good,  and  good  evil,  and  put  light  for  darkness^ 
and  darkness  for  light.     He  now  believes  that  the  zealous 
compassionate  ministers  who  spoke  so  much  against  sin,  had 
reason  enough  to  have  said  ten  times  as  much  as  they  did; 
lie  sees  that  it  was  not  for  nothing  tliat  they  were  so  earnest 
Avith  him ;  he  hath  tasted  the  gall,  wormwood,  and  poison 
that  is  in  sin ;  he  plainly  sees  what  is  the  great  makebait 
between  God  and  man ;  lie  hath  now  the  wit  to  understand 
what  it  is  that  hath  kept  good  things  so  long  from  him. 
Tell  him  now  of  a  revel,  a  whore;  he  had  as  lief  thou  shouldst 
persuade  him  to  part  with  his  strength  and  lilu'rty,and  grind 
in  a  mill ;  he  reckons  you  might  as  rationally  desire  him  to 
leap  into  a  bottomless  pit,  to  take  up  his  everlasting  lodging 
in  a  bed  of  flames,  and  to  make  light  of  damnation.     Let 
men  and  devils  use  what  arguments  thej^  will  to  prevail 
with  him  now  to  close  with  temptations,  he  is  sure  he  hath 
a  stronger  against  tlieni;  he  hath  a  sensible  argument  within, 
which  will  answer  all.     If  they  had  ten  thousand  times  as 
many  more  than  they  can  produce,  the  love  of  Christ  makes 
him  abhor  the  motion ;  God  is  my  Friend  dashes  all.    Shall 
such  a  one  as  1  lake  up  arms  against  God  1     Shall  I  that 
have   found   him   so   infinitely  good?   shall   I   that   have 
experienced  the  faithfulness  of  this  Friend  to  me,  be  so 
infinitely  imgrateful,  as  to   be   thus   abominaljly  unfaith- 
ful to   him"?      Shall    I   that   have   forfeited   my  life   and. 
soul,  and  instead   of  hell   have   received   heaven,  instead 
of  damnation,  salvation  ;   shall    I,  instead  of  thankfulness, 
again  rebel  1     Because  the  grace  of  God  abounds,  shall  sin 
abound  1    God  forbid.     To  argue  fi'om  mercy  to  sin  is  the 
devil's  logic :  to  argue  from  mercy  to  duty  is  true  Christian- 


JESCS  TUE  BEST  FKIEM)  CP  MAX.  lU.') 

ity.  One  that  is  acquainted  Avitli  God  can  expostulate  the 
case  with  his  own  soul,  and  say,  "What  meanest  thou,  0  my 
soul,  to  stand  parleying  with  Satan  ?  Hast  thou  known 
what  that  hath  cost  thee  already?  Look  back  to  Eden. 
Who  was  it  that  dispossessed  thy  grandfather  of  that  brave 
seat?  What  did  Eve  get  by  discoursing  with  such  a  chea- 
ter I  Have  you  not  lost  enough  already,  but  you  must  be 
venturing  still  ?  Was  it  nothing  for  God,  of  a  Friend,  to  be- 
come a  Stranger  and  Enemy  I  Was  it  so  slight  a  matter  to 
lie  divested  of  all  that  glory  tliat  once  thou  didst  shine  in, 
that  now  again,  after  thou  art  brought  into  some  favour, 
thou  must  be  tampering  with  that  gamester  who  had  liked 
to  have  robbed  thee  of  all?  Art  thou  talking  of  re- 
turning again  into  Egj'pt?  What,  hast  thou  so  soon  for- 
gotten the  iron  and  the  clay  1  Is  this  all  the  thanks  that 
you  give  the  Lord  for  his  unspeakable  mercy?  Doth  he 
that  hath  done  such  things  for  you  deserve  no  better  at  your 
hands?  Is  tliis  your  kindness  to  your  Friend?  What  was 
it,  0  my  soul,  that  that  undone  creature  said  unto  thee  ( 
Did  he  say.  It  is  a  little  one,  and  thy  soul  shall  live  ?  What, 
did  he  ask  a  few  merry  hours,  that  I  should  spare  myself, 
that  I  should  not  be  righteous  overmuch  ?  Did  he  so  ?  A 
sj)ccial  friend !  I  thank  you  for  nothing !  And  why  didst 
tliou  not  answer  the  tempter,  as  Solomon  did  Bathshel>a, 
when  slie  asked  a  small  tiling  (as  she  thought)  for  Ailonijah? 
"  And  why  dost  thou  not  ask  the  kingdom  also  ?"  And  why 
did  not  Satan  ask  thee  to  part  with  heaven,  and  tliy  inter- 
est in  Clu-ist,  and  those  fevours?  As  the  Lord  livetli,  as 
small  a  request  as  thou  thinkest  his  was,  that  word  was 
spoken  against  thy  life,  thy  soul.  A  virtuous  man,  or  as 
the  Stoic  Antoninus  calls  him,  "  one  tliat  hat!i  God  for  his 
Friend,  when  temptations  are  presented,  reaienil)i;rs  w!io 
lie  is,  and  how  he  stands  related  to  God,  and  how  little 
grateful  such  an  action  would  ])e  to  his  Friend."  Andtlius 
lio  doth  resist  tlie  tenqitation  witli  a  great  deal  of  gallantry, 
when  he  reniembeiH  liimself.  Nay,  sometimes  temptations 
to  sin  do  make  grace  more  to  aliound :  the  water  wliich  was 
intendeil  to  cool  divine  love,  proves  oil,  and  makes  that  noble 
flame  to  burn  more  vehcnantly,  Cant.  viii.  (j,  7.     lie  desires 


170  HEAVEN   UrO.\   EAUTII  ;    015, 

to  exercise  tliat  grace  which  is  contrary  to  the  vice  which 
he  is  tempted  to  with  more  than  ordinary  vigour.  He 
stands  hke  a  rock  in  the  midst  of  the  sea  unshaken ;  he  is 
steadfast  and  immoveable,  like  a  pillar  in  the  temple  of  his 
God.  He  is  much  of  the  same  mind,  in  that  point,  Avith 
that  brave  heathen,  who  spake  thus  to  himself  when  temp- 
tation was  strong :  "  Deliberate  man  ;  yield  not  rashly ;  'tis  a 
great  work  that  lies  upon  thy  hands,  'tis  a  divine  work,  'tis 
for  a  kingdom,  the  kingdom  of  God."  (Ar.  Epict.  1.  ii.  c.  18.) 
Now  remember  thy  God,  let 's  see  what  thy  love  to  thy  God 
is ;  remember  his  presence ;  he  beholds  how  thou  standest 
deliberating  whether  thou  shouldst  fight  for  him  or  against 
him.  For  shame  !  show  not  thyself  so  basely  disingenuous. 
Remember  what  thy  God,  thy  Friend,  did  for  thee  at  such 
and  such  a  time.  Remember  how  kindly  you  were  enter- 
tained by  him  the  last  time  you  were  at  his  house.  Whose 
sword  is  it  that  you  wear  by  your  side  ?  Who  gave  you  it  1 
Did  not  God  give  it  to  you  to  fight  against  his  enemies  I 
And  will  you  draw  it  against  himself  ?  Remember  from 
whence  you  had  all  that  you  do  enjoy  ;  and  can  you  find  in 
your  heart  to  take  God's  mercies,  gold,  silver,  and  food,  and 
bestow  them  all  upon  that  which  he  hates?  Will  you 
quarter  and  keep  in  pay,  with  God's  coin,  his  greatest  enemy  ? 
And  if  you  feel  your  heart  still  staggering,  and  scarce 
able  to  keep  its  ground,  then  remember  God  stands  by, 
Christ  looks  on,  and  sees  how  gallantly  any  champion  of  liis 
will  demean  himself  on  his  quarrel ;  and  that  there  is  not 
a  more  lovely  sight  ujion  tlie  earth  than  to  behold  one  of 
his  friends  rather  venturing  his  life  than  he  will  bear  that 
the  least  indignity  or  affi'ont  should  be  put  ujion  his  God !  Oh 
happy  are  they  that  can  always  act  as  in  the  sight  of  God  ! 
And  if  the  soul  can  have  but  a  constant  fresh  sense  of  its 
relation  to  God  and  his  eye,  it  is  impossible  but  that  it 
should  hate  sin,  which  is  so  directly  opposite  to  him. 
Happy  are  those  who  by  the  thoughts  of  God  are  enraged 
against  sin !  Is  it  not  enough,  saith  that  heavenly  soul  that 
is  acquainted  with  God,  that  I  have  done  such  and  such 
things  against  God,  when  I  knew  him  not,  but  that  I  should 
again  cnsage  against  him  after  I  have  been  obliged  by  a, 


JESUS   TIIi;  I}i;ST  FKIK.VI)  OF  MAX.  171 

thousand  mercies,  after  I  liavo  tasted  and  seen  how  good  the 
Lord  is  I  Is  it  a  light  matter  that  I  did  so  long  after  light 
against  him  then  'I  And  shall  I  noAV  renew  my  rehellions, 
■when  I  have  had  so  much  experience  of  the  folly  and  mad- 
ness of  such  a  war,  where  I  shall  be  as  surely  conquered  as  • 
I  draw  ray  sword?  And  hath  God  kejjt  me  bj^  a  miracle  of 
mercy  out  of  hell,  and  after  I  had  nm  out  so  wretchedly, 
and  undone  myself,  set  me  up  again,  after  I  had  played  the 
prodigal,  received  me  again  into  favour?  And  shall  I  after 
all  deal  thus  basely  by  him  I  No,  I  '11  die  a  thousand  deaths 
before  I  will  willingly  yield  to  anything  that  may  be  in  the 
least  offensive  to  Him  whom  my  soul  hath  such  an  intinite 
reason  to  love  above  the  whole  world.  The  knowledge  of 
God's  sei-vice,  and  Satan's  too,  makes  a  soul  distinguish. 
He  that  knows  what  it  is  to  be  made  free  by  Christ,  al)lu)rs 
liis  old  master ;  he  rcmcmljers  full  well  the  great  hardship 
that  he  then  underwent,  when  he  had  nothing  to  live  upon 
but  husks;  he  calls  to  mind  the  clay  and  mortar,  he  can- 
not forget  the  cruel  vassalage  that  he  served  under;  garlic 
and  onions  were  his  dainties;  and  truly  he  cannot  desire  to 
leave  his  manna  for  such  kind  of  food  ;  he  is  not  in  love 
with  the  whip  and  scourge ;  he  doth  not  dote  upon  the  fet- 
ters, or  the  iron  which  went  into  his  soul ;  but  he  is  glad 
with  all  his  heart  to  be  free  from  those  taskmasters  who 
made  him  serve  with  rigour;  he  hath  no  mind  tu  irturn 
to  his  old  work.  ]\ly  meaning  in  all  this  is:  he  that  was  a 
servant  and  a  drudge  of  Satan's,  and  a  slave  to  his  lust, 
when  he  once  comes  to  taste  the  sweetness  of  siiiritual  lib- 
erty, to  be  made  free  by  Christ,  he  hath  no  desire  again  to 
be  enslaved,  but  ilotli,  with  the  greatest  detestation,  reject 
all  the  proposjils  and  promises  that  the  devil  makes,  to  bring 
this  business  about ;  he  knows  Satan  too  well  to  love  his 
service;  he  reniendjcis  that  all  bis  j),"iy  was  jiromises,  and 
no  more;  he  remembers  that  he  fed  him  with  ]>(iis.iii, 
and  made  him  <!()  that  which  bad  like  to  break  his  bones, 
and  undo  him  for  ever;  he  sees  what  Satan's  designs  were; 
and  w  liat  had  become  of  him  quickly,  if  he  had  gone  on 
in  his  service ;  he  believes  chains  to  be  chains,  though 
U^vy  Ic  oi  g'i!d;  believes  that  puiLOji  v.ill  kill  him,  ihoui^h 


lYB  IIEAVKX   UrOX  EARTH  ;   OR,  ' 

it  may  be  sweet  in  the  mouth;  he  liath  now  such  a  sensd 
of  the  evil  and  baseness  of  sin,  as  being  so  infinitely  loath- 
some to  God,  that  he  hates  it  with  a  perfect  hatred ;  he 
hath  a  will  in  some  measure  conformed  to  the  will  of  God ; 
and  what  liis  Friend  the  Lord  loves,  he  cannot  hate,  and 
where  his  God  hates  he  cannot  love.     "  Do  not  I  hate  them, 

0  Lord,  that  hate  thee  1  and  am  not  I  grieved  wth  those 
that  rise  up  agamst  thee  1    I  hate  them  ^y\il\  perfect  hatred ; 

1  count  them  mine  enemies,"  Ps.  cxxxix.  21,  22.  Now, 
what  is  it  that  stirs  the  Psalmist's  choler  so  much?  Vfhy, 
he  had  been  working  upon  his  own  heart,  in  the  former 
part  of  the  psalm,  the  doctrine  of  God's  omniscience  and 
goodness,  and  liy  meditation  upon  this  subject,  he  was 
brought  under  a  lively  sense  of  the  greatness  of  divine  kind- 
ness ;  and  while  his  heart  did  thus  muse,  the  fire  burnt,  his 
soul  was  in  a  flame  against  sin :  "  How  precious  are  thy 
thoughts  unto  me,  0  God!"  ver.  17.  Oh,  when  the  soul, 
liath  sweet  thoughts  of  God,  it  will  have  sour  thoughts  of 
sin.  When  the  soul  loves  God  dearly,  it  cannot  choose  but 
hate  sin  entu-ely.  None  behold  such  deformity  in  sin  as 
those  who  behold  most  beauty  in  God.  Hence  it  is  that 
some  of  the  people  of  God  have  (nay  all  of  them  that  are 
really  acquainted  mth  God  are  of  the  same  mind)  counted 
it  more  desirable  to  leap  into  the  flames  than  to  venture  upon 
a  knoAvn  sin.  It  was  no  untruth  in  the  absolute  position, 
though  falsely  applied  by  Job's  friend,  that  it  is  a  great 
wickedness  to  choose  the  least  sin  before  the  greatest  suffer- 
ing, Job  xxxvi.  21.  What  was  it  that  made  Paul  so  weary 
of  himself  ?  What  ijurden  was  it  that  made  his  back  to  ache  I 
What  pains  causeth  those  bitter  groans  ?  Rom.  vii.  Was  it 
not  sin  1  And  why  did  not  Paul  groan  before  as  well  as 
then  ?  Was  it  because  he  then  had  no  sin  at  all,  or  less  sin 
than  when  he  made  that  bitter  complaint  ]  No  such  matter ; 
but  because  he  had  then  less  acquaintance  with  God.  But 
now  he  is  become  acquainted  Avith  God,  the  more  he  doth 
abhor  lumself  for  sin.  He  now  knows  better  than  he  did ;  his 
eyes  are  opened,  and  he  sees  sin  in  its  colours,  and  he  looks 
upon  it  as  so  great  an  evil  that  he  doth  want  words  to 
express  the  odious  nature  of  it;  theiefore,  becaus'j  he  can- 


JESTTiJ  T.'in  nE?T  t'r.lEXD  01"  MAN'.  173 

not  find  ii  worse  word,  lie  calls  sin  by  its  own  name,  sinful 
sin  ;  wliicdi  he  thonght  a  more  significant  epithet  than  if  ho 
had  called  it  devilish  sin.      What  makes  the  children  of 
God  to  he  so  weary  of  this  world,  and  so  desirous  to  be 
iipon  the  wing  ?     Why,  it  is  because  of  better  acquaintance 
elsewhere.     They  know  that  then  they  shall  put  off  that 
carrion  that  now  they  carry  about  with  them,  sin  I  mean, 
v.'hich,  like  a  dead  carcass  bound  to  a  living,  doth  now  stink 
so  abominably  in  their  nostrils ;  they  know  that  tlien  they 
shall  have  a  sweeter  smell,  and  themselves  also  smell  more 
savoury  in  the  nostrils  of  God  ;    they  know  that  poverty 
shall  be  swallowed  up  with  riches,  want  with  fulness,  sin 
with  holiness,  misery  with  happiness ;  they  have  an  inheri- 
tance, a  city  wherein  dwelleth  righteousness, and  nothing  that 
is  unclean  shall  enter  into  it ;  and  when  they  come  thitlier 
they  know  the  case  will  be  altered  with  them,  and  that 
though  now  they  bear  about  with  them  a  body  of  death  and 
sin,  yet  then  they  shall  have  a  body  as  pure,   as  bright, 
and  glorious  as  the  sini ;  thej'  shall  be  presented  by  Christ 
to  the  Father  without  spot  or  wrinkle,  or  any  such  thing. 
Each  knows  that  as  long  as  he  is  thus  sullied  by  his  sin,  his 
great  Friend  will  not  take  so  much  jilcasure  in  his  company. 
Isaac  and  Ishmael,  the  ark  and  dagon,  God  and  sin  cannot 
dwell  in  the  same  heart;  therefore  he  desires  to  have  less  of 
sins  (•omi>aiiy  that  he  may  have  more  of  God's ;  none  of  sin's 
u-onipany,  that  he  may  have  always  God's  company.    Observe 
that  constantly  in  your  ovm  experience  and  others',  those 
who  walk  most  close  with  (Jod  are  most  tender  as  to  the 
matter  of  sin  ;  and  those  who  are  less  in  converse  with  God 
are  more  bold  in  venturing  ujion  sin,  and  after  it  is  com- 
mitted they  have  less  regret.     What  is  the  reason  that  one 
cun  swallow  anything  almost,  and  ;uioth('r  is  afraid  of  tlie 
least  apjieanince  of  evil  I  he  hates  the  garment  spotted  with 
the  flesh  ;  he  is  as  fearful  of  clothing  himself  with  wicked- 
ness as  of  putting  on  the  garments  of  one  that  hath  hail  the 
leprosy  or  j)lague  upon  him  ;  ho  hates  vain  thoughts,  because 
he  loves  God  and  his  laws,  Ps.  cxix.  104,  113. 

3.  Another  glorious  effect  of  acquaintance  with  God  is, 
tliat  it  makes   one  to  have  very  low  and   undeiTaluing 


174  ITEAVF.:)   UPON  EAUTU;    01!, 

thoughts  of  the  world.  V>  hen  tlie  sahit  hatli  been,  with 
Paul,  raised  up  to  the  tliird  lieaven,  when  he  hatli  had  some 
intimate  converse  with  God,  he  can  look  the  world  into 
almost  nothing ;  nay,  if  it  stand  in  competition  with  Christ, 
he  counts  it  but  as  dung  and  dross  in  comparison  of  the 
excellency  of  the  knowledge  of  Christ  Jesus  his  Lord,  Pliil. 
iii.  8 ;  he  can  then  set  a  liighcr  value  xipon  the  light  of  God's 
countenance  than  upon  corn,  and  wine,  and  oil.  It  is  because 
that  i)Oor  creatures  know  no  better,  that  they  dote  so  much 
upon  the  world.  Did  thej'  Init  know  what  it  is  to  have  on© 
look  of  love  from  G(jd,  were  they  but  acquainted  with  the 
gloiy  of  another  world,  they  would  soon  disrelish  everything 
else ;  nothing  vrill  dovni  \\'ith  them  who  have  been  feasted 
in  God's  house  but  those  royal  dainties.  Taste  tlie  world  who 
will,  saith  the  saint,  give  me  but  more  grace,  more  of  Christ's 
company ;  let  me  but  maintain  an  intimate  familiarity  with 
God ;  let  me  be  but  better  acquainted  with  him,  and  be 
more  frequently  refreshed  v.'ith  his  smiles;  this  is  all  tliat  I 
desire  upon  earth  ;  this  is  all  that  I  expect  to  make  my  happi- 
ness complete  in  heaven.  "  Whom  have  I  in  lieaven  but  thee  ] 
and  there  is  none  upon  earth  that  I  can  desire  besides  thee." 
It  was  not  without  good  reason  that  the  Psalmist  prizes  the 
commands  of  God  above  gold  and  silver.  It  was  no  mistake 
in  Solomon  to  count  wisdom  more  excellent  than  tlie 
finest  gold,  and  more  precious  than  rubies.  That  spiritual 
merchant  knevv'  what  he  did  v,hen  he  sold  all  that  he  had 
for  that  pearl  of  great  price ;  he  was  sm-e  he  should  be  no 
loser  by  such  a  bargain.  Bring  me  a  heavenly  creatm-e  that 
hath  had  a  view  by  faith  of  the  gloiy  of  God's  countenance, 
that  hath  been  in  his  company,  that  hath  been  brought  into 
his  banqueting-house  ;  such  a  one  I  am  coniident  can  easily 
spare  that  which  most  keep  such  a  fearful  stn  about ;  he  can 
spare  the  world  for  them  who  are  Hke  to  have  no  better 
portion.  Give  liim  but  more  of  those  spiritual  pleasures 
wliicli  he  hath  had  in  communion  with  God,  and  he  desires  no 
more.  lie  can  now  speak  it,  and  speak  it  in  good  earnest,  that 
there  is  no  comparison  between  this  world  and  another ;  he 
can  now  call  this  world  a  shadow,  and  the  glory  of  it  grass, 
and  ^n-ite  vanity,  emptiness,  and  vexation  upon  itg  be-iiutiful 


JESrS  THE  BEST  miEXI)  OF  MAN.  ITo 

face,  aiii-l  contemu  all  its  smiles  and  frowns,  and  look  upon 
its  greatest  lovers  as  persons  that  deserve  to  be  pitied  rather 
than  envied,  whose  portion  is  so  small,  whose  happiness  is 
so  short,  and  whose  misery  and  mistake  are  so  great  and  dis- 
mal. It  is  a  common  thing  for  men  to  declaim  against  the 
world,  and  to  say  it  is  but  a  little  muck ;  it  is  no  unusual 
thing  for  its  gi-eatest  lovers  to  speak  against  it,  and  say  that 
it  is  that  which  i>asseth  away ;  but  yet  for  all  that  they 
pursue  it  more  than  heaven,  and  are  more  earnest  for  it 
than  the  salvation  of  their  souls,  and  more  troubled  at  tho 
thought  of  parting  v/ith  it  than  at  the  thought  of  their 
parting  witli  God ;  and  tlie  loss  of  it  troubles  them  more 
than  if  we  tell  them  of  the  loss  of  their  souls.  Such 
as  these  will  not  say  but  that  God  is  infinitely  more 
to  be  loved  tlian  the  wliole  world ;  but  yet  if  the  world 
and  God  stand  in  competition,  they  stand  not  long  dis- 
puting which  must  give  place  ;  the  world  hath  the  upper- 
most room  in  tlio  heart.  But  whence  is  this  mistake? 
IIow  comes  tlie  servant  to  ride,  and  the  jMaster  to  go  on 
footi  Why  is  the  world  preferred  before  God?  Why, 
hence  it  is  man  knows  not  God,  he  is  not  acquainted 
with  lus  excellency ;  the  world  is  sensible,  he  sees  it,  he 
feels  it,  he  tastes  it.  And  so  he  doth  not  the  things  that 
are  invisible.  And  no  wonder,  then,  that  sense  bears 
the  sway;  tlie  man  wants  faith  to  realize  invisil)les;  he 
wants  senses  s[iiritually  exercised.  But  now  ho  that  knows 
God,  and  is  acquainted  with  spiritual  things,  hath  quite 
another  apprehension  of  the  world ;  and  that  not  only 
from  faitli,  l)ut  sometimes  from  a  spiritual  sense,  and  he  can 
say  that  divine  pleasures,  riches,  and  enjoyments  do  as  sen- 
sibly refrcsli  liim,  yea,  abundantly  more  than  ever  tho  world 
did.  And  when  lie  hath  been  newly  tiikinga  walk  in  tliat 
heavenly  jiaradiHc,  he  looks  hack  upon  this  world  witli  grief 
and  indignation,  that  he  should  ever  love  the  world  with  his 
heart,  when  there  was  One  that  did  infinitely  more  deserve 
his  love,  wlien  there  was  a  Gud,  Christ,  and  holiness  to  be 
loved ;  tliat  he  should  be  such  a  cliild,  sucli  a  fool  as  to  run 
after  buttcrilics,  quarrel  f;)r  a  feather,  liunt  for  a  shadow, 
while  God,  <'hnHt,  i>.\-A  gl  iry,  ih'.K  great  Mdntn.r.c."'-,  lay  by 


17G  .  KEAVEN*  t'foN' CAnf II ;   ou. 

inire_,nnk'(I.  Xo\v  he  j^nuli^v::,  tliat  ;uiytliin;i,'  tlioiud  liaVJ* 
liis  love  but  his  God ;  Ids  dearest  relations,  if  they  stand  in 
God's  waj',  must  be  run  over,  despised,  hated.  That  whioli 
the  men  of  the  world  fight,  and  kill,  and  spare  not  to  damn 
their  souls  for,  he  sees  now  to  be  a  pitiful  worthless  thing, 
which  cannot  defer  death  a  moment,  nor  stand  him  in  any 
stead  in  another  world.  He  is  all  for  that  coin  which  will 
go  current  in  another  country ;  and  if  he  be  but  rich  in  pro- 
mises, rich  in  spiritual  relations,  rich  in  gi'ace,  he  takes  him- 
self for  no  unhappy  man  ;  let  the  world  speak  or  think  what 
they  will  of  him,  he  doth  not  much  pass  upon  it ;  he  be- 
lieves that  he  is  but  a  pilgi-im  and  stranger  here,  and  if  he 
meet  with  no  great  kindness,  it  is  but  that  which  he  exi^ected. 
The  truth  of  it  is,  he  is  almost  afraid  of  the  smiles  of  the 
world,  not  being  ignorant  of  this,  that  whom  it  kisses,  it  in- 
tends to  betray ;  he  cannot  be  over-fond  of  that  which  in 
all  probability  will  keep  God  and  him  at  a  greater  dis- 
tance, and  make  his  passage  to  glory  next  to  impossible. 
He  reckons  that  it  is  better  being  rich  in  grace  than  rich  in 
l^urse ;  and  that  he  avIio  lays  up  for  his  body,  and  provides 
not  for  his  soul,  is  the  greatest  fool  in  the  world.  Tell  such 
a  one  as  Moses  of  riches,  honours,  and  preferments;  he 
thinks  them  but  poor  sorry  things  for  a  man  of  Israel  to  be 
taken  with,  and  he  will  rather  see  them  in  the  dirt,  than  part 
company  with  his  suflt'ering  brethren,  much  less  with  God. 
It  is  storied  of  Anaxagoras,  that  he  seemed  to  be  veiy  little 
concerned  when  liis  country  was  in  a  flame ;  upon  which, 
being  taxed  hy  some,  he  made  this  reply,  "  There  is  none  of 
you  all  care  more  for  your  country  than  I  do  for  mine," 
pointing  with  his  finger  up  to  heaven.  Thus  it  is  Avith  the 
people  of  God ;  let  others  talk  of  riches  and  honours ;  but 
there  is  none  of  them  all  do  value  true  riches  as  tliey  do. 
But  here  is  the  difference :  one  thinks  he  hath  riches  when 
he  hath  the  command  of  a  great  deal  of  gold  and  silver ;  the 
other  knows  he  hath  riches  when  he  hath  Christ  and 
grace,  and  can  have  good  returns  out  of  that  other  world. 
And  which  of  these  is  the  wisest  will  erelong  be  seen. 
One  looks  upon  heaven  and  glory  as  a  shadow,  a  fable, 
}\nd  the  things  of  this  world  as  the  only  realities  j  the  othey 


JKSUG  7::r  iii:..;T  rrar:.D  of  ^:A^^  177 

looks  upon  heaven,  God,  and  eternity,  as  the  greatest  reali- 
ties, and  most  worthy  of  his  highest  vahiation,  and  the  things 
of  this  wurUl  as  flying  sliadows,  ■which  cannot  iill  the  arms 
of  him  that  doth  embrace  them.  And  under  this  apin-ehen- 
eion  and  sense  of  things,  no  marvel  that  he  doth  prefer  the 
substance  before  the  sliadow.  lie  believes  with  that  wor- 
thy, that  he  was  born  for  other  things  than  to  eat  and  drink, 
and  sleej),  or  to  take  his  pleasure,  or  to  get  an  estate ;  he 
knows  that  the  business  in  this  world  is  to  provide  for  an- 
other, to  get  his  peace  made  with  God,  to  contemplate  heaven, 
and  to  get  thither ;  and  therefore  you  must  not  count  it 
strange  that  such  a  person  as  this  is  somewhat  cold  and  re- 
miss in  his  carrying  on  of  hnvcr  designs ;  he  knows  that  the 
di2ij)ropoi"tiun  between  finite  ami  infniite,  time  and  eternity, 
is  no  such  inconsiderable  one  as  the  most  count  upon. 
Again,  he  hath  more  tlian  once  exi)erienced  this,  that 
the  very  joys  and  comforts  that  are  to  be  had  in  the  en- 
joying of  communion  with  God,  even  in  this  world,  are 
unspeakably  more  intense  and  refreshing  than  the  highest 
sensual  pleasures  in  the  world.  One  that  is  acquainted 
with  God  will  take  the  word  of  his  Friend  for  true,  which 
word  tells  him  that  whatsoever  is  presented  to  his  sense, 
the  world  and  all  that  is  therein,  must  erelong  be  burnt 
up  ;  whercui)on  he  thinks  it  no  imjjrudence  at  all  to  hazard 
present  enjoyments  for  futiu-e  hopes,  no  folly  to  look  after 
something  that  will  bear  the  flame.  He  thinks  it  scarce 
worth  the  wliile  to  be  born  to  ])ossess,  if  it  were  a  whole 
world,  except  he  were  sure  of  having  something  after  it  that 
were  better  than  what  he  met  with  here;  he  had  rather 
liavc  one  smile  from  his  Friend  than  thous.auils  of  gold  and 
silver;  he  would  not  for  a  world  have  his  jiortiou  here, 
though  it  be  never  so  large  a  one :  lie  had  rather  by  far  be 
with  Lazarus  ujion  adungliill  thansitwith  Dives  in  a  chair  of 
state,  Iieforc  the  richest  fare  tliat  tlie  sea,  or  air,  or  earth 
could  allord  bini;  he  would  not  change  coiulitions  with 
those  wlio  enjoy  the  most  of  tln^  things  of  this  world  ;  ho 
can  thankfully  want  that  wliicb  most  comnioidy  makes  its 
possessors  niiseraijie.  Ob,  could  you  I)ut  talk  with  a  man 
that  lives  iu  heaven  w  liilc  he  is  upon  cartli,  and  could  you 


178  HEAVEN  UPON  earth;  or, 

but  see  aiul  licai-  liow  much  he  shghts  that  which  you  adore ! 
Give  me  neitlier  poverty  nor  riches,  but  food  convenient  for 
me,  is  the  highest  that  he  dare  pray  for.  He  had  rather  live 
in  a  smoking  cottage,  and  have  God  for  liis  companion,  than 
dwell  in  the  greatest  i)alace,  and  have  the  devil  for  his 
neighbour,  counsellor,  and  master.  When  a  man  hath  been 
in  heaven  by  contemplation,  though  his  body  be  upon  the 
earth,  yet  the  l)est  part  of  him,  his  affection,  his  love,  joy, 
and  heart,  is  still  there.  "  One  that  doth  converse  with  God 
here  is  indeed  that  earthly  lump,  his  body  is  below;  but 
could  yoii  see  his  thoughts,  could  you  look  into  his  heart, 
and  see  the  inward  actings  of  his  soul,  you  should  see  the 
man  out  of  the  world  discoursing  with.  God ;  he  sticks  close 
to  the  company  of  his  Friend :  he  is  like  the  sunbeams,  which, 
though  they  reach  the  earth,  yet  still  aljide  there  from 
whence  they  are  sent,  and  are  most  intensely  hot  nearest 
the  fountain,  the  sun."  (Sen.  Ep.  xli.)  So  the  soul  and 
thoughts  of  a  child  of  God,  they  may,  nay,  they  cannot  but 
glance  upon  the  world ;  but  his  most  vigorous  spiritual  act- 
ings are  towards  God,  and  the  heat  of  his  atfections  are 
abundantly  more  remiss  and  cold  when  they  beat  upon 
earthly  objects.  He  that  knows  what  it  is  to  have  the  com- 
pany of  God  is  almost  ready  to  wonder  how  any  one  can  be 
content  with  anything  belo^v  God ;  and  as  for  himself,  he 
takes  himself  for  little  better  than  a  i)risoner,  while  his  soul 
is  pent  up  in  a  body  ^\•hicll  is  so  unwieldy  as  to  all  spiritual 
employments,  till  it  be  refined  by  the  grave.  He  would  not 
dwell  here  for  ever,  for  a  world,  though  he  might  enjoy 
more  content  than  ever  any  since  the  fall  did.  A  soul  ac- 
quainted with  God  is  a  noble  creature  indeed;  he  scorns 
petty  low  things ;  he  thinks  no  estate  big  enough  for  him,  but 
that  which  is  inlinite ;  he  looks  upon  himself  as  a  citizen  of 
no  mean  city,  a  denizen  of  Zion,  a  freeman  of  the  New  Je- 
rusalem, one  of  the  royal  society,  over  which  Christ,  that 
King  of  glory,  is  the  President ;  his  inheritance  is  greater 
than  that  which  the  sun  compasseth  in  its  com'sc.  Oil 
when,  saith  such  a  one,  shall  I  leave  these  cities  of  Cabul, 
and  dwell  with  the  King  at  Jerusalem?  Oh  when  shall 
my  soul  be  safely  at-ked  i     Vh  when  ijIuiH  I  be  upon  tlio 


JESu^i  Tin:;  uest  fkilnd  of  max,  179 

wing  for  heaven  ?     Oh  wlicn  shall  I  k-ave  this  hoJy  there 
whence  it  first  came  ?     "NN'hcn  shall  I  go  out  of  this  cell,  this 
cage?     Oh  that  I  were  once  safe  in  heaven!     Oh  that  I 
were  in  the  immediate  presence  of  God,  and  might  stand  for 
ever  before  him,  and  have  his  blessed  society  for  ever  and 
ever!     Neither  am  I  quite  without  him  ;  but  how  little,  oh 
how  little  is  it  that  I  now  enjoy !     Oh  when  shall  I  enter 
into  the  possession  of  that  better,  longer  life  ?     I  stay  and 
long  for  that  separating,  or  rather  uniting  liour,  Avhich  will 
separate  my  soul  from  my  body,  from  my  dross,  but  per- 
fectly unite  me  to  God.     Look  then,  0  my  soul,  upon  all 
that  thou  secst  l)elow  but  as  so  many  inns  and  resting- 
places  for  a  pilgrim  to  take  some  little  refreshment  in,  and 
then  to  ]je  gone.     That  day,  0  my  fearful  soul,  which  thou 
sometimes  fearest  as  my  last,  is  the  birthday  of  eternity. 
Oh  what  mean  we  to  love  <mv  ])risons,  fetters,  burdens? 
Why  are  we  so  much  pleased  with  our  miseries,  and  afraid 
of  our  happiness?     Oh  this  unbelief !     Oh  were  Christians 
hut  more  in  the  company  of  God  by  faith  and  meditation, 
they  would  look  uj'on  God  as  great,  and  the  world  as  a 
very  small  thing,     lie  that  knows  God  to  be  great,  sees 
everything  below  him  little.     It  is  an  infallible  argument 
of  a  divine  and  excellent  soul,  and  one  that  hath  acquaint- 
ance with  God,  when  he  can  judge  all  beneath  God  as  low, 
b«;rdid,  base,  and  utterly  unworthy  of  the  respect  of  his  soul, 
4.  Another  glorious  elTect  of  acquaintance  with  Gotl  is, 
that  it  will  ease  us  of  ull  sorrows,  or  cure  all  sorrows.     As 
Koon  as  any  one  hath  but  a  saving  knowledge  of  Christ,  he  is 
in  such  a  condition  as  that  he  need  not  trouble  his  head  with 
care,  nor  his  heart  with  fear  ;  no  more  than  a  ricli  heir  that 
hath   a  tender-hearted,   loving,  wise   father,   need   trouldo 
liimself  what  he  shall  do  for  bread  and  clothing:  as  long 
as  the  great  cause  of  fear  is  taken  away,  so  long  he  is  well 
enough.     As  for  those  that  are    unacipiaiuted  with    God, 
tiu'V  either  are  always  afraid,  or  have  cause  always  to  bo 
afraid  :  but  as  for  a  child  of  God,  that  t;criptnre  buoys  up  his 
soul  under  the  mightiest  ways  of  fear:  "There  is  no  con- 
<lemnation  to  them  whieh  are  in  (Jhrist  Jesus,"  Koni.  viii.  1. 
lie  that  is  in  covenant  with  God  may  in  this  world  uuder^y 


ISO  iiE.vvi:.\  c^o^•  eaktu  ;  or, 

some  petty  injuries,  some  insurrection  maybe  made  against 
him ;  but  this  is  his  comfort,  he  is  sure  never  to  be  quite 
overpowered,  never  to  be  iinall^^  conquered.  Oh  the  dis- 
quietments  and  fears  that  strangers  and  enemies  are  com- 
passed with,  or  will  be !  And  oh  the  joys,  the  security,  the 
true  security  that  some  have !  at  Avliat  a  rate  do  they  live, 
and  how  bravely  do  they  die !  "  Mark  the  perfect,  and  be- 
hold the  upright  man ;  for  the  end  of  that  man  is  peace." 
This  was  touched  upon  before,  when  I  opened  the  nature 
and  qualifications  of  this  Friend,  and  therefore  I  need  say 
the  less  here ;  yet  it  Ijeing  the  great  inquiry  of  the  wisest, 
how  they  may  l)e  sheltered  from  this  storm,  what  they 
shall  do  to  be  cured  of  these  heart-qualms,  how  they  may 
be  freed  from  fears,  I  shall  not  altogetlier  pass  it  over  in 
this  place.  I  cannot  but  encourage  poor  strangers,  as  they 
value  the  truest  comforts,  as  they  would  be  free  from  fear 
and  trembling  when  the  foundations  of  the  earth  shall  be 
shaken,  when  the  mountains  shall  tremble,  and  melt  at  the 
presence  of  God,  the  mighty  God  of  Jacob,  when  the  hea- 
ven shall  be  rolled  together  as  a  scroll,  and  be  all  of  a 
flame.  Make  sure  of  this  Friend.  It  is  impossible  that  one 
that  hath  such  a  One  for  his  Friend  should  be  much  daunt- 
ed. When  he  hears  of  wars,  and  rumours  of  wars,  when 
the  pestilence  rages,  when  there  are  dreadful  earthquakes 
in  sundry  places,  and  such  distress  of  nations  and  perplex- 
ities, that  the  stoutest  heart  shall  sink  that  hath  not  this  to 
support,  then  a  child  of  God  may  lift  up  his  head  with 
comfort,  because  his  redemption  draweth  near.  Tlicre  is  a 
vast  difference  between  a  godly  man  and  a  wicked,  as  to 
their  atfections,  fears,  joys,  desires,  hopes.  The  godly 
thinks  long  for  that  which  the  wicked  wishes  with  all 
liis  heart  might  never  be, — the  day  of  judgment.  The 
righteous  man  is  even  delighted  with  the  forethoughts  of 
that,  the  thoughts  of  which  doth  put  a  damp  upon  all  the 
comforts  of  the  ungodly;  he  rejoiceth  in  that  which  makes 
his  neighbour  tremble.  As  for  death,  a  gracious  heart  that 
hath  kept  his  \vatch,  and  maintained  a  sweet  and  constant 
correspondence  witli  God,  and  hath  had  his  heart  in  heaven, 
and  can  look  upon  tlic  great  Jehovah  as  his  Friend,  cannQt 


JCSUS  TflE  BE3T  FIUEiM)  OF  JIAJ:.  181 

be  very  much  aflVightcd  at  his  approach ;  he  is  not  much 
appalled,  when  he  looks  out  at  the  window,  and  sees  this 
messenger  making  liaste  to  his  house ;  and  when  he  knocks 
at  his  door,  he  dares  let  him  in,  and  can  heartily  bid  him 
welcome;  he  understands  whence  he  comes,  and  what  his 
errand  is ;   and  though  he  look  somewhat  grimly,  yet  as 
long  as  he  comes  to  conduct  him  to  his  Friend's  house,  he 
can  dispense  with  that :  lie  hath  more  reason  to  speak  so 
than   he   who   said,   "Let  me   make   haste  away  to  my 
country ;  there  are  my  excellent  ancestors,  there  dwell  my 
noble  relations,  there  is  the  constant  residence  of  my  dearest 
friends."  (Plotinus.)     "Oh  happy  will   that  day  be  when 
I  shall  come  into  that  glorious  assembly,  when  I  shall  have 
better  company  than  Homer,  Orpheus,  Socrates,  Cato,  when 
1  shall  sit  down  with  Abraham,  Isaac,  and  Jacob,  in  the 
j)alace  of  their  P^riend  and  mine  !    0  happy  day,  when  I  shall 
come  to  my  Father's  house,  to  that  general  assembly,  the 
church  of  the  first-born,  to  an  innumerable  company  of  angels, 
to  Jesus,  the  Mediator  of  the  new  covenant,  and  to  the  spirits 
of  just  men  made  perfect!"  (TuU.)     A  man's  knowledge 
of  other  things  may  add  to  his  fears,  and  make  his  miseries 
greater;  but  the  more  knowledge  we  have  of  God,  the  less 
our  fears  and  sorrows  must  needs  be:  and  when  our  know- 
ledge <jf  God  is  perfect,  all  our  fears  and  smu'ows  shall  Ijc  for 
ever  blown  over.     I  cannot  omit  a  brave  speech  of  that  noble 
Stoic  which  comes  to  my  mind  :  "  If  the  acquaintance  and 
favour  of  Cicsar  can  keei)  y(ni  (as  you  are  made  to  believe) 
from  some  fears,  how  much  rather  to  have  God  for  your  Fa- 
ther and  Friend !    How  little  cause  have  such  to  be  afraid  at 
anytime  of  any  thing;  death  itself  is  not  evil  tnafricMidof  (bid  : 
he  may  say,  Come,  let  us  go  ([uiekly  to  our  Father's  bouse; 
our  Father  calls  us."  (Ar.  Epict.  1.  i.  c.  7.)     And  doth  this 
."^eem  a  small  matter  to  you?     I'elieve  it,  when  you  come  to 
die,  you  will  be  of  an(jthcr  mind  then:  you  will  think  that 
it  is  a  cordial  worth  any  money,  that  will  raise  your  sjiirits 
at  such  a  time,  and  make  you,  with  a  smiling  countenance, 
Jiass  into  an  everlasting  state.     It  is  but  a  folly  to  expect 
tiiat  an\  tiling  in  tlie  W(jrid  sliould  ilo  this  for  us  but  the 
knowledge  of  our  iutervjt  in  G  Md.     It  is  possible  indeed  t-Q 


e 


182  IILAVEN   Cl'OX  EAIITII  ;   Oil, 

pet  some  stiipifyiug-  intoxicating  stuff,  that  makes  a  man 
die  like  a  beast,  Avithout  any  great  horror ;  the  devil's  shop 
Avill  furnish  poor  dying  creatures  -with  enough  of  that ;  nay, 
he  is  glad  if  he  can  keep  men  asleep  till  death  awaken  them  ; 
but  miserable  is  that  man  who  is  beholden  to  the  devil  for 
his  cordials ;  miserable  is  he  who  has  nothing  to  keep  him 
from  a  hell  upon  earth  but  his  own  ignorance  and  the 
devil's  word.  I  promise  j'ou,  'tis  none  of  the  most  joyful 
spectacles  to  an  enlightened  soul,  to  look  upon  one  that 
lived  wickedly  and  died  peaceably.  You  would  think  that  a 
poor  man  that  is  going  to  execution  had  little  cause  to 
smile,  though  he  should  ride  to  the  gallows  upon  an  easy- 
going horse,  or  in  a  coach.  The  s\vine  is  usually  very  still, 
when  the  butcher  is  making  preparation  to  plunge  the  knife 
in  his  throat.  It  is  no  unusual  thing  for  a  vile  unsanc- 
tified  sinner  to  leap  with  a  mad  confidence  into  eternity; 
but  he  alone  hath  a  solid  peace  who  hath  God  for  his  Friend. 
This  is  the  only  man  tliat  hath  just  cause  to  sing  for  joy 
when  his  soul  is  going  into  another  world.  It  was  none  of 
the  worst  counsel  Avhich  he  gave,  whosoever  he  was,  who 
said,  that  it  doth  highly  concern  us  seriously  to  think  of  ter- 
rible things,  which  we  must  most  certainh^  see  erelong,  and 
to  lay  in  such  provision  as  may  make  us  fit  to  grapple  with 
them  when  they  come.  Oh  for  that  which  will  keep  us 
from  crying  out  hereafter,  What  shall  I  do  ^  woe  is  me!  I 
am  undone !  Were  it  so  that  there  were  such  rare  ex- 
traction to  be  made  as  would  certainly  prolong  our  lives 
as  long  as  we  Avould,  and  make  us  always  cheerful,  what 
striving  would  there  be  to  get  such  a  receipt !  Oh,  how 
would  the  great  ones  bring  out  their  bags  to  purchase  it  at 
any  rate !  How  willing  would  they  mortgage  all  their 
hinds,  part  with  their  richest  jewels  to  Imy  it !  and  yet  how 
little  will  they  expend  for  that  which,  if  they  had,  would 
prove  far  more  effectual !  Oh,  wuukl  men  and  women  but 
understand  themselves,  and  mind  their  business,  what  sweet 
lives  might  they  lead !  what  a  calm  might  there  be  constantly 
upon  their  spirits !  How  cheerfully  might  they  live,  and 
how  joyfully  might  they  die !  TuUy  saith  that  he  and 
many  otheis  had  been  gatherhig  the  most  powerful  lierljg 


JESCS  TUB  BEST  TKinND  OF  MAN.  183 

tliat  they  could  find  to  cure  all  fears ;  "  but,"  saith  he,  "  I 
know  not  what  is  the  mutter,  the  disease  is  still  stronger 
than  the  remedy."  And  dost  thou  not  know,  0  Tully, 
what's  the  matter?  Why  then,  I  will  tell  thee.  One  prin- 
cipal ingredient  was  loft  out,  viz.,  laith  in  the  blood  of  Christ, 
and  union  with  God  by  virtue  of  that  blood.  lie  that  is  by 
Clirist  brought  to  be  ac'(|uainted  with  God  need  not  mucli 
fear  griefs,  sorrows,  and  such  tilings  as  Christ  was  acquainted 
with  for  him:  he  luitli  unstinged  death,  and  sweetened  the 
grave :  all  his  troubles  are  now  but  as  physic,  the  poison  of 
them  is  corrected ;  though  the  pill  be  bitter,  yet  it  is  of  his 
Friend's  composing,  and  therefore  he  may  take  it  without 
any  turning  away  of  bis  head.  ''Show  me  a  man,"  said 
old  Ei)ictetus,  "  that  is  happy  truly  in  his  life,  and  liap])y 
in  his  death,  happy  in  his  health  and  in  his  sickness;  happy 
when  poor,  scurned.  tormented,  and  banished ;  in  a  wurd, 
liappy  in  all  conditions."  Oh  that  I  could  but  talk  with  such 
a  man !  Oh  that  I  could  see  such  a  spectacle !  Such  a  one  as 
my  eyes  never  yet  beheld  I  AVliy,  I  will  tell  thee  the  reason 
of  it,  0  E]iictetus,  it  is  because  thou  never  sawest  a  Christian, 
one  that  was  ac(iuainted  with  God ;  for  let  me  tell  the  world, 
through  grace  I  have  seen  such  a  sight,  and  do  believe  it  to 
be  the  most  lovely  sight  on  this  side  heaven.  I  have  seen 
one  smiling  vv'lien  his  jaws  have  been  falling,  and  eye-strings 
breaking;  rejoicing,  when  most  about  him  were  weeping, 
jind  accounting  it  a  higli  act  of  patience  to  Ijc  willing  to 
live.  And  how  do  you  like  such  a  condition  1  Is  it  better 
to  lie  tiuivering,  .shaking,  and  groaning,  or  rejoicing,  and 
praising,  and  admiring  free  grace,  and  setting  forth  the 
riches  of  God's  love  and  goodness?  Which  of  these  would 
you  choose?  lean  easily  Imlieve  tliat  few  are  so  bad  but 
that  they  could  be  contented,  a.s  well  as  Bahiam,  to  die  the 
death  of  tlie  righteous,  and  to  have  their  latter  end  like  his. 
Butwould  you  die  joyfully?  Wby  t]ien,youmubt  live  liolily; 
get  acipiainted  with  God,  and  then  this  may  be  your  state. 
I  remember  Seneca  speaks  of  one  Pacuvius,  who,  wlien  he 
was  drunk,  cried  out, ''Be/5ajKa — I  have  been  alive,"  very 
merrily.  But  bad  be  well  understood  biniseit^  be  would  have 
thought  he  liu'.l  had  much  better  reason  to  liave  cried  out,'' I 


184 

am  dead,  1  am  dead."  Lut,  Iiowever,  what  he  said  unground- 
edly  and  wickedly,  a  child  of  God  may  easily  and  thankfully 
say ;  when  he  is  going  to  his  last  sleep,  he  may  with  joy  and 
cheerfulness  say,  I  have  lived,  and,  through  grace,  I  have  kept 
a  fair  correspondence  with  my  God,  my  Friend,  with  whom 
I  am  now  going  to  dwell  for  ever.  Do  not  think,  therefore, 
that  I  come  to  take  away  your  comforts  and  joys,  when  I 
come  to  persuade  you  to  get  acquaintance  with  God ;  no 
such  matter,  I  would  have  you  learn  to  rejoice,  hut  yet  I 
would  that  that  joy  should  be  born  from  above,  that  the  founda- 
tion of  it  should  be  the  knowledge  of  your  interest  in  God's 
love.  Other  joys  may  make  you  have  a  smiling  countenance, 
but  they  do  not  raise  and  fill  the  soul ;  for  I  must  tell  you, 
I  am  far  from  thinking  that  every  one  that  laughs  is  joyful 
and  Avithout  fears,  (iive  me  a  man  that  knows  that  God  is 
his  portion,  and  heaven  his  inheritance,  that  knows  with 
Avliat  Friend,  and  in  what  a  hai)py  state  he  shall  live  after 
death ;  this,  this  is  the  cheerful  man :  such  a  one  as  this 
can  overlook  momentary  sorrows ;  he  imderstands  full  well 
that  the  case  will  be  quickly  altered  with  him ;  and  the 
thoughts  of  eternal  happiness  do  swallow  up  his  temporal 
miseries.  Tell  one  of  God's  acquaintance  of  poverty,  he 
values  it  not,  as  long  as  he  knows  he  hath  a  brave  estate  that 
cannot  be  confiscated,  riches  that  none  can  take  from  him, 
a  treasure  that  thieves  cannot  break  throiigh  to,  and  steal. 
As  for  all  worldly  things,  he  knows  that  Ijcfore  a  fe\.'  years 
are  over  he  must  part  with  them  for  ever ;  he  is  of  that 
man's  mind,  who,  having  a  considerable  sum  of  money  and 
precious  jewels  hid  in  his  saddle,  and  a  little  odd  money  in 
his  pocket,  was  set  upon  by  thieves ;  who  readily  went  to  his 
pocket,  and  took  what  was  there,  and  looked  no  further. 
Now  the  man,  escaping  clear  with  his  main  treasure,  is  so 
joyful  that  he  takes  no  notice  of  what  was  stolen  from  him. 
Thus  a  child  of  God,  if  he  lose  his  estate,  his  liberty,  and  all 
his  outward  enjoyments,  counts  all  these  but  inconsiderable, 
as  long  as  his  soul  is  safe,  his  great  treasure  is  out  of  their 
reach.  Tell  him  of  torments,  racks,  flames,  or  what  the  policy 
of  hell  can  invent,  he  is  not  ignorant  of  this,  that  the  more 
he  suHers  foj'  Christ's  sake,  the  greater  cause  he  hath  to  re- 


JKS^a  TitK  iJEST  fntEXT)  nr  MAV.  185 

joicc,  to  be  cxcoi'din[;-  i^lad,  for  gi-eat  sliall  ha  Iiis  reward  in 
lieaven^  and  wliile  they  add  to  liis  sufferings,  thoy  add  to  his 
glory;  and  though  against  tlieir  will,  wliilo  tliey  would  in- 
jure ]xim,  they  do  him  the  greatest  kindness;  this  light 
affliction  works  for  him  a  far  more  exceeding  and  eternal 
>veight  of  glory.  As  long  as  his  torments  want  that  dread- 
ful epithet,  eternal,  he  doth  not  much  pass ;  the  thoughts  of 
God"s  love  makes  man's  hatred  inconsiderable.  Oh  howsweet 
are  the  thoughts  of  liis  Friend,  when  his  enemies  are  most 
Litter !  Blessed  be  God,  as  for  those  intolerable  torments, 
lie  knows  it's  beyond  man's  power,  and  far  from  God'swill  to 
inflict  them  uj)!)!!  him,  and  so  long  he  cares  not  much.  All 
other  tortures  are  but  a  tlea-bitc  to  the  pains  of  hell  and 
an  enraged  conscience  ;  he  can  almost  dare  the  world  and 
the  devil  to  do  their  worst,  as  being  confident  of  this,  that  as 
long  as  he  is  dear  to  God,  his  soul  is  out  of  their  reach. 
Threaten  him  with  banishment,  he  remembers  that  he  hath 
a  Friend  that  will  find  him  out,  and  bear  him  company 
wheresoever  he  is.  Tell  him  of  the  barbarous  unkindness 
and  treachery  of  former  friends  ;  he  reads  that  his  betters 
have  been  worse  handled  by  their  pretended  friends ;  above 
all,  this  cheers  him,  to  think  that  all  his  friends  will  not  serve 
him  so ;  he  hath  one  Friend  that  will  never  forsake  him,  ne- 
ver be  unfaithful  to  him.  Now,  bring  a  wicked  man  upon 
earth,  that  is  without  his  sorrows ;  I  know  there  is  none,  no, 
not  one  ;  there  is  none  of  them  all,  1)ut  if  he  were  within  the 
bight  of  those  devouring  flames,  would  tremble.  Those  that 
liave  wickedness  enough  to  dare  God,  will  not  have  courage 
enough  to  look  him  in  the  face  when  he  shall  appear  in 
llaming  fire  to  execute  vengeance  u\Hm  the  imgodly ;  he  that 
will  not  now  be  troubled  at  the  doing  of  wickedness,  will  be 
troubled  hereafter  at  the  suffering  for  it.  Let  sinners  say 
what  they  will,  I  am  sure  they  cannot  be  long  without  fears, 
to  behold  Christ  and  his  dear  servants  c(jming  together  in 
the  clouds,  with  millions  of  mighty  angels,  to  judge  tlie  world; 
I  am  confident  it  will  be  such  an  amazing  sight  as  cannot 
clioose  but  cool  their  courage,  and  make  the  stoutest  heart 
of  them  all  to  ache;  I  am  S'Ure  that  as  light  as  they  mako 
of  damnation  i\ml  God's  displeasure,  that  tlic  day  ia  coming 


18G  iiKAVEX  rroN  eaetii  ;  or, 

when  they  will  believe  it  was  no  such  cowardice  to  be  afraid 
of  an  angry  God,  to  fly  from  the  wrath  to  come,  and  to  run 
away  from  so  formidable  an  enemy  as  sin ;  so  that  it  is  clear 
that  a  Avicked  man  vvill  hrst  or  last  be  a  fearful  man ;  a 
'•Magor  missakib — Fear  on  every  side,"  shall  be  his  name. 
But  now  he  that  doth  exceedingly  fear  to  offend  God  need  not 
exceedingly  fear  anything  else ;  and  he  that  fears  not  God 
hath  cause  enough  to  fear  everything.     Oh  sirs,  it's  a  brave 
thing  to  be  aljle  to  take  death  cheerfuilj^  by  the  hand,  and. 
to  \\ol\.  with  him  joyfully  into  another  world  ;  and  this,  I  say 
again,  a  man  acquainted  with  God  may  do ;  he  hath  this  to 
comfort  him,  death  doth  more  properly  give  him  life  than  take 
it  away  from  him,  and  as  soon  as  he  is  dead  his  sin  shall 
die  too,  and  his  grace  live  and  act  without  control ;  then  he 
shall  live  a  life  of  joy,  a  life  of  perfect  holiness,  such  a  life 
as  saints  and  angels  live,  such  a  life  as  Christ  lives,  the  life 
of  God,  a  life  without  death,  an  everlasting  life ;  and  why 
then  should  lie  be  aft-aid  of  dying  1     As  for  his  old  companion 
tJie  body,  it  is  gone  to  rest,  and  will  erelong  be  awakened, 
and  rise  from  its  bed  more  vigorous,  and  fit  for  those  noble 
employments  in  which  it  must  Ije  engaged  for  ever.     And 
soul  and  body  shall  meet  with  more  comfort  than  now  they 
part  with  pain,  when  the  body  shall  be  in  another  kind  of 
dress  than  nov,-  it  wears,  and  that  also  shall  in  some  respects 
be  like  the  soul,  agile,  holy,  and  immortal.   This  is  such  a  man 
that  I  can  call  happy,  and  so  erelong  will  those  that  now 
scornand  persecute  him  call  him  too.   Blessed  is  he  that  in  his 
life  is  holy  and  cheerful,  but  most  cheerful  and  perfect  at  his 
death.     This  is  the  happy  poi-tion  of  God's  acquaintance^ 
this  is  the  heritage  of  the  friends  of  the  Bridegroom.     I  have 
I'ead  of  a  Avise  man  that  would  commend  and  be  thankful 
for  everything,  because  he  was  sure  a  Friend  of  his  had  the 
management  of  everytliing,  whose  imderstanding  was  infin- 
ite, and  whose  wisdom  was  unsearchable,  wlio  could  and 
would  work  his  own  honour  and  his  friends'  comforts  out 
of  everything,  yea,  though  seemingly  evil ;  for  the  greater 
the  evil  seems  to  be,  the  greater  will  be  the  real  kindness 
wliich  makes  so  much  good  out  of  it.     Oh,  but  I  have  lately 
logt  riiany  of  my  most  near  and  jjrecions  relations !     If  thou 


JF.3US  tut;  best  FSirXD  OF  MAX.  187 

art  one  of  (Joel's  friend-;,  lot  me  tell  t'nee  fur  thy  comfort, 
you  will  meet  them  at  your  Friend's  house,  when  you  come 
thither.  It  was  no  unsuitable  advice  that  he  gave  to  his 
friend  Lucilius,  to  cheer  him  up  after  the  loss  of  a  dear 
friend :  ''  Let  us  considjr,  my  dear  Lucilius,  that  we  our- 
selves should  he  glad  to  be  in  that  place,  and  to  enjoy  that 
company,  which  you  are  so  sad  that  your  friend  is  gone  to ; 
an<l  he  that  you  say  is  lost,  is  not  so,  but  happy  before  you." 
■\Ye  do  not  judge  rightly  of  things.  Well  then,  would  you 
know  what  a  man  is  ?  A\'ould  you  pass  a  true  estimate  of 
him,  and  understand  his  worth  and  value  ?  Why  then,  con- 
sider the  man  without  his  riches,  lay  aside  his  honours,  take 
away  all  his  externals  from  him  ;  nay,  further,  let  us  see  the 
mail  naked  out  of  Ids  body,  and  h.ow  doth  the  soul  look  1  Is 
it  now  rich,  beautiful,  joyful '.  Can  it  stand  confidently  be- 
fore God  ?  Doth  it  appear  cheerfully  in  the  presence  of  its 
Maker?  Why,  this  is  something;  it  matters  not  much 
whether  his  Iiody  were  fed  with  i>ulse  or  dainties,  clothed 
with  rags  or  scarlet;  it  matters  not  whether  his  soul  went 
out  of  his  movith  or  at  a  wound,  whether  he  died  in  a  bed 
of  d(jwn  or  in  Hames.  Mcthinks  by  this  time  you  shoidd 
be  ready  to  think  that  religion  is  an  excellent  tldng,  that 
God's  acquaintance  is  desirable,  and  that  no  life  is  like  the 
life  of  a  Christian,  all  whose  sorrows  end  in  joys,  whose  mis- 
eries make  him  more  hai)py,  whose  shame  for  Christ  will 
make  for  his  glory;  in  a  word,  whose  death  lirings  him  into 
life.  "  This  is  the  generation  of  them  that  seek  thee,  that 
seek  thy  face,  0  Jacob." 

r>.  AuMther  etiect  ofacqiiaintance  with  God  is,  that  it  \vill 
make  us  honour  him  more  highly.  Here  familiarity  is  far 
from  l)rccding  contempt.  Those  tliat  are  strangers  to  God 
see  not  his  worth  and  excellency,  they  honour  him  not,  but 
tlu'V  have  tlie  most  vile,  low,  contemptible  thoughts  of  tiie 
infinitely  glorious  majesty,  and  they  think  anything  will 
Ferv(?  his  tnrii ;  they  make  more  bidd  witii  him  than  they 
would  do  witii  a  man  like  themselves  ;  they  put  him  oil  with 
the  leavings  of  the  world;  when  they  have  been  feeding 
their  lusts,  and  serving  their  jdeasurcs,  and  gratifying  the 
devil  all  the  'lay  Ivug,  tien  they  c.-nc  between  sleep  and 


18S  ttEArnx  rroN  EAnTn;  OR, 

awake,  and  ].rctc;i(l  a  ;j,tc:ii  deal  (if  love  to  hini,  and  anger 
w  itli  themselves  fur  their  sin,  whereas  God  knows  they  do 
but  play  the  hypocrites  in  all  they  do,  and  mean  nothing 
that  they  say :  lip-devotion,  knee-religion  God  shall  have, 
and   hut  a  little  of  that  too,  and  that  pitiful  stuiF  that 
they  present  hinr  with  they  think  God  is  very  much  be- 
holden to  them  for.     As  for  the  sanctifying  the  Lord  God 
in  their  hearts;  as  for  inward  heart-love,  as  for  high  priz- 
ings  and  admi  rings  of  God ;  as  for  a  real  honouring  of  God, 
and  worshipping  of  him  in  spirit  and  in  truth,  it  is  that 
which  they  understand  not ;  and  as  for  those  who  do,  they 
laugh  at  them,  as  if  they  were  guilty  of  the  greatest  folly 
in  tiie  world.    But  now  he  who  converseth  with  God  beholds 
such  a  beauty,  excellency,  majesty,  and  glory  in  him,  that 
it  is  ready  quite  to  swallow  up  his  soul ;  he  speaks  much  of 
God,  but  yet  he  thinks  more ;  he  wonders  that  a  God  of 
such  iniinite  goodness  should  be  no  more  loved,  that  a  God 
of  such  infinite  greatness,  justice,  and  holiness,  should  be  no 
more  feared,  that  a  God  of  such  imspeakable  power  should 
be  no  more  obeyed ;  and  while  he  remembers  his  own  con- 
tempt of  God  in  former  times,  and  the  too  mean  thoughts 
that  he  hath  at  present  of  him,  he  doth  even  stand  as- 
tonished to  think  that  he  should  be  on  this  side  the  state  of 
the  damned.     He  that  before  thought  everything  too  much 
for  God,  now  thinks  nothing  enough  for  him.     The  man  is 
strangely  changed  by  his  new  acquaintance,  so  that  he  may 
not  improperly  be  called  a  new  man,  all  things  are  new 
with  him.     In  honour  to  this  new  guest,  he  hath  got  on 
new  clothes,  he  is  clad  with  righteousness  as  with  a  garment ; 
new  food,  it  is  his  meat  and  drink  to  do  the  will  of  his 
Father  which  is  in  heaven ;  new  drink,  wine  on  the  lees, 
well  relined ;  he  draws  all  out  of  those  wells  of  consolation, 
the  promises :  he  hath  new  thoughts,  words,  and  actions ; 
God,  invisibles,  and  all  the  things  of  faith  are  now  substances 
with  him.     Now  the  threats  or  promises  of  a  God  are  not 
counted  small  matters ;   heaven,  hell,  and  eternity,  go  for 
the  greatest  realities,  liecause  God  saith  they  are  such.     Sq, 
he  tiiat  sometimes  lived  without  God  in  the  world,  had  no 
respect  at  all  to  his  glory,  but  valued  himself  and  his  most 


JESUS  TUE  BEST  FRIEND  OF  MAX,  ISD 

Iv'.sc  lust,  .111(1  the  devil  himself,  before  God,  doth  now  re- 
spect Hod's  glory  in  all  that  he  doth;  he  ventures  upon 
nothing  deliberately,  but  what  may  please  him ;   religion 
runs  tlirough  all  he  doth;   he  eats,  he  drinks,  and  sleeps, 
and  cloihes  himself,  he  prays,  he  works,  he  recreates  him- 
self, \\iUi  a  design  for  God.     The  grand  project  he  still  is 
carrying  on,  is  the  honour  of  God.      lie  will  undertake 
nothing  of  importance  before  he  consult  with  his  Friend 
and  hath  his  advice  and  direction.      Whatsoever  he  hath 
that  is  worth  anything,  lie  sends  it  to  this  Friend,  he  pre- 
sents him  with  his  first  fruits,  he  sacrificeth  his  male,  the 
best  of  his  flock  ;  desires  that  his  Friend  may  be  always  at 
his  house,  and  that  he  maj'  have  the  best  entertainment 
that  he  can  possibly  give;  and  ho  is  ashamed  at  the  best, 
that  he  can  make  him  no  more  welcome  whom  he  so  highly 
honours ;  he  is  grieved  that  his  entertainment  is  no  better ; 
he   would   fain  give   God  his  first  and  last  thoughts,  his 
warmest  affections ;  he  would  gladly  have  the  strength  and 
vigour  of  body  and  soul  spent  in  his  service  ;  he  studies  how 
to  improve  all  mercies  and  enjoyments  for  God,  to  take  hold 
of  all  opportunities  that  he  possibly  can,  and  to  make  the 
best  of  them  for  the  promoting  that  gi-and  design  which  he 
liath  on  foot,  his  honour;  he  thinks  not  wife  and  children, 
houses  and  lands,  liody,  soul,  and  all  that  he  c;tn  make  in 
the  world,  too  good  for  him.     Whatever  temptations  he  con- 
quers, whatsoever  sin  he  slays,  whatsoever  piece  of  gallantry 
or  prowess  he  hath  ilonc  in  his  inroads  upon  Satan's  kingdom, 
he  gives  the  honour  of  all  to  the  valour,  conduct,  and  assist- 
ance of  this  liis  nolile  Ally  and  Friend.     He  sets  the  crown 
of  the  King  of  Amnion,  like  Joab,  ujion  the  head  of  this 
King  David.     He  hatli  sucli  a  high  esteem  for  God,  that  he 
thinks  nothing  well  done  but  wlun   it  is  done  exactly  as 
he  would  have  it;    he  thinks  e\  cry  tiling  then  best,  when  it 
is  done  according  to  God's  will ;  and  he  counts  it  no  small 
weakness  to  be  unwilling  that  inlinite  wisdom  rather  than 
folly  shonlil  have  tiie  managing  of  all  the  attiiirs  of  the  world. 
He  desires  to  maintain. Kjuick  and  lively  sense  of  the  divino 
mujesty  upon  his  soul,  and  that  he  may  here  and  liereafter 
give  him,  as  hehuth  infinite  cause,  all  honour,  glory, and  praise, 

N 


190  HEAVEN  urox  EAr.TH  ;  OR, 

6.  Another  effect  of  this  ac(juaintance  Avith  God  is  this: 
it  would  put  abundance  of  life  and  vigour  into  the  soul ;  it 
would,  as  it  were,  oil  the  wheels,  and  set  them  a-running. 
There  are  none  in  the  world  that  act  at  so  liigh  a  rate  as 
those  do  who  are  most  acquainted  with  God.  Oh,  how  in- 
defatigable are  they  in  their  pains !  With  what  earnestness 
and  faith  do  they  pray,  as  if  they  saw  the  glorious  God  be- 
fore them,  and  were  talking  with  him !  With  what  rever- 
ence, seriousness,  and  delight  do  tliey  read,  meditate,  and 
hear  the  word,  and  do  all  that  they  do!  They  know  in 
some  measure  what  it  is  to  present  their  bodies  and  souls  as 
a  living  sacrifice  to  God  through  Christ ;  they  understand 
what  it  means  to  be  fervent  in  spirit,  serving  the  Lord, 
^uch  a  man  will  not  serve  God  with  what  cost  him  notliing  ; 
kneeling  down,  and  saying  a  few  formal  words  before  God 
in  the  evening,  repeating  the  Lord's  prayer,  and  the  creed, 
and  the  ten  commandments,  between  sleeping  and  waking, 
doing  nobody  any  wrong,  and  the  like,  is  not  enough  to 
serve  his  turn  ;  his  conscience  will  not  be  thus  put  off';  but 
he  labours  with  all  his  might  to  stir  up  his  soul  to  lay  hold 
upon  God ;  he  is  not  content  to  go  off"  from  his  knees  with- 
out his  Father's  blessing.  This  is  the  friend  and  acquaint- 
ance of  God  ;  this  is  the  brave  Israelite,  that  spiritual  prince, 
that  will  not  let  God  go  till  he  hath  jirevailed  with  him. 
He  doth  not  go  to  his  work  as  if  he  cared  not  whether  he 
worked  or  no ;  he  is  not  sick  of  the  service  of  God,  but  he 
rejoices  and  works  righteoxisness ;  his  work  is  his  pleasure, 
and  he  goes  on  merrily  with  his  business.  Those  that  are 
intimately  acquainted  with  God  are  not  so  cold,  faint,  and 
dull  in  the  service  of  God  as  others  be.  Such  a  one  as 
knows  God  very  well,  and  hath  been  oft  made  Avelcome  by 
him,  why,  he  comes  with  a  great  deal  of  confidence,  and 
knocks  at  God's  door,  and,  for  his  part,  lie  will  not  go  away, 
though  the  door  be  not  presently  opened  ;  but  he  continues 
knocking,  because  he  is  sure  that  his  Friend  is  within ;  he 
knows  that  he  is  never  from  home,  and  that  he  can  never 
come  unseasonably  to  him.  He  comes  to  prayer  as  if  he 
were  going  to  storm  heaven,  he  gets  spiritual  things  by 
violence  j  he  comes  to  duty  as  to  fight  for  a  crown  j  he  is 


JESCS  THE  BK?T  FRIEXD  OF  MAN.  101 

ashamed  to  oHer  the  lame  and  the  hlind  to  God,  hut  lie 
chooseth  for  him  the  best  in  liis  flock;  he  desires  to  improve 
his  interest  in  God  to  the  height;  this  favourite  of  heaven 
comes  frequently  to  the  King  to  beg  some  great  thing  or 
other;  and  he  is  sure  that  his  Friend  will  deny  him  nothing 
tliat  it  is  not  a  greater  kindness  to  deny  than  give ;   lie 
knows  that  his  King  hath  a  large  purse,  and  as  large  a  heart, 
and  he  is  not  ^\•illing  to  lose  such  excellent  things  that  are 
to  be  had  for  the  asking  for;  he  is  not  ignorant  that  spiritual 
tilings  are  worth  the  seeking  for,  and  therefore  he  will  seek, 
and  seek  earnestly ;  he  hath  tried  more  than  once,  and  he 
remembers  to  his  joy,  that  wonderful  things  are  to  be  had, 
if  we  will  but  take  pains  for  them,  and  prefer  our  petitions, 
or  rather  get  them  preferred  by  that  great  Master  of  requests 
the  Lord  Jesus  Christ,  and  follow  our  business  closely,  that 
it  cannot  possilily  miscarry,  let  it  be  what  it  will ;  the  com- 
fort in  enjoying  will  abundantly  pay  all  the  charges  we  can 
l)c  at  in  seeking ;  therefore  he  lays  about  him  as  one  that  is 
in  good  earnest ;  the  confidence  that  he  hath  in  the  good 
will  of  God,  puts  life  into  all  his  petitions.     A  jioor  creature 
that  very  rarely  enjoys  any  communion  with  God,  that  is 
very  little  or  not  at  all  acquainted  with  him,  is  ready  to 
take  up  witli  a  few  formal  compliincntal  performances;  he 
is  weary  of  his  work  before  he  hath  well  begun  it;  he  is 
quickly  out  of  breath;  but  now,  one  that  is  very  well  ac- 
f|uainted  with  God  is  not  so  ;;()oii  weary  of  his  company; 
it  may  be,  he  may  be  somewhat  cold  when  he  sets  out,  but 
when  he  hath  gone  a  few  turns  with  his  Friend,  his  blood 
grows  waira ;  he  is  sometimes  so  taken  up  with  God  in 
duty,  that  he  can  .scarce  tell  when  to  have  done.     Oh,  ho 
thinks  it  is  good  being  tliere !     Oh,  it  was  a  sweet  sea.son! 
Tiiese  are  the  actings  and  experiences  of  some  noble  souls. 
I  liavc  heard  some  Christians  say,  that  Iiail  not  (Jod  made 
it  their  duty  to  follow  tiicir  c'll lings,  they  coukl  be  glad 
with  all  tliiir  hearts  to  do  nothing  else,  day  or  night,  but 
hoar  the  niy.steries  of  God's   love  in  Christ  opened,  read, 
]:ray,  meditate,  and  be  immediately  engaged  in  the  service 
of  God!     Sure  .something  is  the  matter  with  these  persons 
more  than  ordinary,  that  their  palate  should  be  so  spiritual- 


192  HEAVEN  UPON  EARTH  ;    01?, 

ized,  as  that  it  is  their  food,  their  wine,  their  dainties,  to  be 
actually  employed  in  the  great  acts  of  religion.  The  more 
any  one  is  acquainted  with  God,  the  more  delight  he  takes 
in  the  ordinances  of  God ;  as  one  of  God's  children,  he  de- 
sires the  sincere  milk  of  the  word.  Before  he  was  acquainted 
with  God,  he  found  it  far  otherwise ;  then  nothing  almost 
would  down  with  him,  the  pure  word  could  not  he  relished, 
except  it  was  adulterated  with  flourishes  of  human  wit. 
He  had  very  little  appetite  to  good  wholesome  food,  his 
stomach  Avas  ready  to  turn  at  it,  except  it  were  so  cooked, 
and  sauced,  and  set  out,  that  an  imderstanding  man  could 
scarce  tell  what  to  make  of  it.  "What  do  you  say  to  this, 
you  that  are  so  faint  and  cold  in  what  you  do  in  tlie  ser- 
vice of  God  1  Come  a  little  nearer,  get  better  acquainted 
with  God,  and  you  shall  find  such  entertainment  from  liim, 
that  you  will  scarce  he  pble  to  keep  long  from  his  house ; 
get  oft  into  his  company,  and  you  shall  feel  your  soul 
strengthened  with  new  spirits,  animated  with  a  strange  life, 
heat,  and  warmth.  You  will  not  complain  that  the  Sabbath 
is  the  longest  day  in  the  week;  you  will  not  say,  "What  a 
weariness  IK  it  I  when  will  the  new  mouns  and  sabbaths  be 
at  an  end?"  But  you  would  think  long  till  the  Salibath- 
day  come,  and  when  it  is  come,  the  pleasure  that  you  take 
in  the  work  of  that  day  woiild  make  yon  think  it  the  shortest 
day,  and  gone  too  soon :  and  when  you  have  spent  it  in  the 
most  diligent  attendance  upon  God,  you  would  wish  it  were 
to  begin  again,  or  that  you  were  to  begin  such  a  Sabbath 
as  would  never  have  un  end.  This  is  the  condition  of  one 
that  is  very  intimately  acquainted  with  God ;  his  nearness  to 
his  Master  makes  him  follow  his  work,  and  he  knows  he 
shall  lose  nothing  by  it;  something  will  Le  coming  in  ever 
and  anon,  which  wll  more  than  quit  his  cost ;  so  that  when 
God  calls,  he  is  at  hand,  and  readily  answers,  "  Speak,  Lord, 
for  thy  servant  heareth."  When  God  hath  any  message, 
any  hot  service  to  do,  he  accounts  it  his  great  honour  to  be 
employed  in  it,  and  saith,  "  Here  I  am,  send  me."  I  believe 
he  that  spoke  it  (Ar.  Ep.  1.  c.  9)  might  be  a  little  confident, 
when  he  said,  "  Lay  what  thou  wilt  upon  me,  0  God,  I  have 
power  to  btar  it;  it  tluvU  nut  be  my  burden,  but  my  orna 


JESUS  THE  BEST  PRIEXD  OF  MAN*.  19S 

ment."  Yet  I  am  persuaded  one  that  is  acquainted  with  God 
can  say  it,  and  say  it  again  in  good  earnest,  "  Lord,  what  wilt 
thou  have  me  to  do  1  Wilt  thou  have  nie  to  preach  for  tiiee, 
to  run  through  fire  and  water  for  thee,  to  die  for  thee,  to 
go  or  come  ?  0  Lord,  do  but  bear  me  company,  and  give  me 
fctrength,  and  it  shall  be  done.  I  can  do  all  things  through 
Clu-ist  that  strengtheneth  me."  This  is  one  of  God's  cham- 
jiions ;  he  watches,  he  keeps  upon  his  guard,  he  fights  stoutly, 
he  stands  his  ground,  in  everything  he  demeans  himself  gal- 
lantly, he  quits  himself  like  a  soldier  of  Christ;  and  that 
which  makes  him  thus  valiant,  is  because  he  is  so  near  his 
Captain.  Ask  P^pictetus  what  made  Socrates  do  as  he  did, 
and  he  will  tell  you,  "  It  was  because  he  was  a  friend  of 
God,  his  sei-vant,  and  partaker  of  his  kingdom."  (L.  iii.  c.  22.) 
This  is  strange  language  from  a  heathen ;  but  had  he  known 
what  it  was  to  live  under  the  most  lively  sense  of  God's 
love,  to  have  had  such  intimate  converse  with  him  as  some 
Christians  have  had,  what  would  he  have  said  ?  As  for  the 
saint  that  keeps  close  to  God,  he  keeps  close  to  duty ;  his 
work  is  to  serve,  love,  and  praise  God :  this  is  his  business, 
both  by  himself  and  with  othei-s. 

7.  Another  exceilent  effect  of  this  acquaintance  with  God 
is,  it  will  make  a  man  patient  under  all  the  dispensations  of 
God's  providence,  in  all  conditions  to  be  content,  in  quiet- 
ness to  possess  his  spirit.  Accpiaintance  witli  God  will  make 
liim  be  at  peace,  not  to  open  his  mouth  against  Gud,  what- 
soever lie  lays  upon  him.  What  was  it  that  kept  such  a 
calm  in  Paul's  heart,  when  there  was  such  a  constant  storm 
wltliout  him  ?  Was  it  not  his  sense  of  his  interest  in  God's 
love?  Thoiigli  ail  tlie  world  were  his  enemies,  yet  as  long 
as  Clirist  was  his  Friend,  he  doth  not  care ;  though  men 
and  devils  be  against  him,  yet  if  God  1)e  for  him,  he  passeth 
not  much  upon  it:  though  men  be  never  so  nnjubt,  yet 
God  will  never  be  so,  that's  his  comfort.  It's  a  small  mat- 
ter for  him  to  be  judged  with  man's  judgment,  as  long  as 
he  is  sure  that  God  will  acquit  him;  he  knows  that  justice 
itself  will  do  liim  no  wrong,  iMi'iuitc  goodness  could  not  be 
unkind,  and  tliat  wisdom  itself  could  work  glorious  ettects 
out  of  those  things  which  the  world  call  evil;  if  he  do 


194  HEAVEN  UPON  earth;  or, 

receive  evil  at  the  liands  of  God,  he  is  confident  he  deserves 
more ;  if  it  be  good,  and  but  a  little,  he  is  thankful,  because 
he  deserved  none  at  all.  Let  the  worst  come  to  the  worst, 
if  all  the  devils  in  hell,  and  all  Satan's  instruments  upon  earth 
should  combine  against  him,  as  long  as  he  is  sure  of  the 
love  of  God,  and  that  none  of  them  all  can  pluck  him  out 
of  the  arms  of  the  Almighty,  he  is  not  very  much  concerned; 
heaven  will  make  amends  for  all :  whatsoever  he  suffers, 
it  is  nothing  to  the  displeasure  of  a  God,  it  is  nothing  to 
everlasting  burnings.  He  believes  that  if  his  persecutors 
knew  what  he  knows,  they  would  as  soon  eat  fire  as  do  as 
they  do ;  therefore  he  rather  ])ities  them  than  is  angry  with 
them,  as  seeing  that  their  day  is  coming.  How  seldom 
have  you  either  Paul  or  Silas  complaining  of  their  suffer- 
ings !  how  rarely  bemoaning  their  condition !  And  what 
is  it  that  makes  them  so  patient?  What  have  they  to 
sweeten  such  bitter  draughts  ?  Why,  God  loves  them ;  and 
so  long,  they  do  not  much  care  though  others  hate  them. 
Man's  frowns  cannot  sink  a  soul  to  hell,  nor  his  favour 
make  one  happy  for  ever.  It  is  but  a  little  while,  and  all 
tears  shall  be  Avipcd  away  from  their  eyes.  The  kindness 
and  faithfulness  of  God  are  enough  to  make  a  man  hold  up  his 
liead  cheerfully  when  all  the  world  is  against  him.  When  the 
most  spiritual  Christians  do  complain,  it  is  more  of  them- 
selves than  of  their  persecutors.  Oh  my  unbelieving  heart ! 
Oh  that  I  should  love  God  no  more !  Oh  that  my  heart 
should  be  no  more  taken  up  with  the  great  things  of  eternity ! 
This  is  the  condition  in  which  those  that  are  most  spiritual 
are,  in  poverty,  imprisonment,  banishment,  and  all  those 
things  which  most  call  dreadful.  When  they  come  to  a  man 
that  is  much  in  communion  with  God,  they  find  him  patient, 
meek,  and  calm ;  these  are  not  the  things  wluch  put  him 
upon  the  rack ;  God  is  his  Friend,  and  that  answers  all. 

8.  Another  glorious  effect  of  acquaintance  Avith  God  is, 
that  it  will  make  all  our  enjoyments  doubly  sweet.  He 
liath  what  he  hath  in  love ;  he  need  not  be  afraid  of  poison 
in  any  of  those  dainties  which  come  from  liis  dearest  Friend's 
table ;  he  may  eat  his  meat  witli  a  joyful  heart,  and  not 
tremble  for  fear  of  the  reckoning  at  last;  what  he  enjoys  is 


JESCS  THE  BEST  FRIEND  OP  MAX,         195  . 

freely  given  liim ;  all  his  dishes  luwe  this  brave  sauce,  they  . 
are  seasoned  with  love,  and  come  out  of  the  hand  of  a 
Father.  He  that  is  the  great  Proprietor  hath  given  him 
leave  to  use  those  things,  and  hath  promised  also  to  give 
liim  better  things  than  these.  He  knows  that  this  is  not 
his  portion,  that  this  is  notliing  to  what  he  shall  possess ; 
it  is  no  small  comfort  to  him  to  think  that  he  shall  never 
want  anything  that  is  needful  for  him ;  or  that  if  he  be 
brought  into  some  exigencies,  he  hath  a  Friend  that  he  can 
go  to  when  he  will,  and  be  heartily  welcome ;  he  hath  a 
portion,  an  estate,  in  another  countiy  that  can  never  be 
spent,  though  he  live  at  never  so  high  a  rate ;  and  the 
more  he  spends  upon  it,  the  greater  it  is ;  he  hath  a  key  to 
that  storehouse  which  can  never  be  emptied,  he  hath  an 
interest  in  Him  in  whom  all  fulness  doth  dwell :  his  Friend 
is  noble,  let  him  but  "  ask,  and  he  shall  have,  seek,  and  he 
shall  find,  knock,  and  it  shall  be  opened  unto  him."  God 
is  so  free  that  he  takes  care  of  all  his  creatures ;  yea,  so 
great  is  liis  royal  bounty,  that  it  duth  largely  provide  for 
his  enemies  I  And  shall  his  friends,  his  children,  starve  ? 
Hath  he  not  fed  them  in  ancient  days  ?  When  his  people 
were  in  the  wilderness  ho  sent  them  their  diet  from  his 
own  house,  lie  fed  them  with  angels'  food.  Eut  if  this 
should  not  be,  if  he  kept  them  short,  that  maybe  done  with 
as  great  kindness  to  them  a.s  the  former:  fasting  may  fatten 
the  soul  more  than  feasting  doth  the  body;  and  this  makes 
all  welcome.  K  he  have  a  great  deal,  he  rejoiceth  to  think 
that  he  shall  have  more  still  one  day,  if  he  have  but  a 
little,  he  is  satisfied ;  and  so  his  con<lition  is  made  more 
comfortable  to  him  than  the  greatest  enjoyments  of  the 
wicked  are  to  them. 

9.  .\iiother  ett'ect  of  this  acquaintance  with  God  is,  that  it 
will  make  a  man  wise.  He  that,  liefore  he  was  acquainted 
with  God,  had  not  the  wit  to  know  liis  friends  from  liis 
foes,  by  his  C(jnverse  with  God  is  made  more  wise  than  the 
great  sages  and  graml  jiolilicians  of  tiie  worbl.  Upon  liis 
acquaintance  with  God,  he  is  soon  able  to  know  right  from 
wrong,  to  distingvii>h  lietwccn  good  and  evil.  He  hath  now 
the  wi.sdom  tu  look  after  the  salvation  of  his  soul,  to  seek 


1D6  ■  flEAYEN  UPON  uarth;  or, 

the  kingdom  of  heaven  in  the  first  place,  and  not  to  be 
laughed  and  jeered  into  heU.  He  is  so  wise,  that  he  doth 
outwit  the  devil  himself;  he  doth  get  so  much  wisdom  by 
his  acquaintance  with  God,  that  God  will  reveal  many  of 
his  great  secrets  to  him.  I  know  one  myself  that  was  little 
different  from  those  who  are  commonly  called  naturals, 
whom,  when  the  Lord  had  wonderfully  wrought  upon,  and 
brought  near  to  himself,  after  his  converse  and  acquaintance 
^vith  God,  his  very  natural  understanding  was  exceedingly 
refined,  and  afterward  he  became  more  discreet,  and  fit  to 
manage  worldly  affairs.  But,  however  this  be,  I  am  sure 
the  knowledge  of  God  gives  understanding  to  the  simple. 
"A  good  understanding  have  they  who  love  the  Lord: 
and  the  fear  of  the  Lord  is  the  beginning  of  wisdom."  Con- 
verse with  men  of  wisdom  doth  not  a  little  improve  a  man : 
but  converse  with  tlie  wise  God  makes  a  strange  alteration 
indeed,  they  are  made  wise  unto  salvation.  Of  such  as  these 
David  thought  it  best  to  make  his  privy  council.  These  are 
the  persons  that  are  the  fittest  to  advise  with  in  businesses 
of  the  greatest  importance  in  the  world ;  they  have  learned 
the  art  of  managing  the  affairs  of  greatest  concernment  with 
the  greatest  care  and  prudence.  I  know  the  wise  world 
iisually  looks  upon  such  persons  as  the  veriest  fools  living. 
To  converse  with  God,  to  take  all  possible  care  to  make 
their  calling  and  election  sure,  to  do  wliat  they  can  to  be 
happy  for  ever,  passes  with  it  for  a  riiliculous  thing,  and 
inore  than  needs.  But  it  is  no  great  matter,  they  will 
not  be  beat  from  the  work  thus ;  tliey  should  be  fools  in- 
deed, if  such  things  as  these  should  make  them  turn  their 
backs  upon  God ;  they  will  not  be  jeered  out  of  heaven,  they 
pass  not  upon  man's  censures.  He  is  wise  that  God  calls 
so,  and  he  will  be  found  a  fool  whom  God  saith  is  so.  As 
for  the  man  that  is  acquainted  with  God,  all  his  actions 
speak  him  a  man  of  prudence,  one  that  hath  a  deep  reach 
with  him ;  he  is  a  man  of  an  excellent  foresight ;  he  sees 
the  clouds  gathering  a  great  way  offj  the  storm  before  it 
riseth,  and  he  hides  himself;  in  him  are  hid  the  treasures  of 
wisdom ;  he  makes  no  foolish  choice ;  he  is  a  child  of  wis- 
dom; he  doth  in  some  measure  understand  himself,  and 


JESUS  THE  BEST  FRIEND  OF  MAX.  197 

knows  where  his  interest  lies,  and  is  faithful  to  it ;  he  makes 
no  foolish  bargains,  when  he  parts  with  dung  for  diamonds, 
hrass  for  gold,  earth  for  heaven,  sin  for  holiness,  present 
short-lived  pleasures  for  sure  and  everlasting  delights,  the 
devil  for  God.  How  say  you,  ye  mad  gallants,  that  look 
upon  the  saint  as  a  fool,  and  religion  as  a  ridiculous  thing'? 
Are  these  such  foolish  actings?  Is  it  so  indiscreet  a  choice 
to  prefer  heaven  before  hell  ?  If  this  be  to  be  a  fool,  I  wish 
I  were  more  such  a  fool ;  if  this  be  so  contemptible  a  thing, 
oh  that  I  may  yet  be  more  vile  I  Let  me  say  further,  as 
gi-eat  a  folly  as  it  is,  there  are  none  of  you  all  hut  erelong 
will  wish  you  had  been  such  fools.  A  few  years  v/ill  make 
you  all  of  another  mind,  when  you  see  wliat  those  that  you 
counted  fools  have  got,  and  what  you  with  your  wisdom 
have  lost;  then  let 'shear  you  calling  them  fools  for  choosing 
Christ  for  their  portion,  and  yourself  wise  for  despising 
liim,  and  choosing  this  present  world  for  your  portion. 
Now,  it  is  their  l)eing  acquainted  with  God  that  hath  made 
them  thus  wise ;  time  was  that  they  were  as  very  fools  as 
any  in  the  world,  till  they  fell  into  God's  comimny,  and 
ever  since  that,  they  have  acted  with  a  great  deal  more 
prudence:  their  being  much  in  God's  company  hath  much 
imin-ovcd  them.  They  may  thank  God  for  all  that  skill 
that  they  have  attained  to,  for  he  it  is  that  taught  them ; 
lie  is  always  at  their  elbow  to  direct  them  ;  when  they  are 
about  to  be  cheated,  lie  whispers  them  in  the  ear,  lets  them 
understand  the  fraud ;  and  when  God  speaks,  they  listen  to 
his  C(jun.iel.  It  was  no  falsehood  wliich  Seneca  spake  (though 
he  understood  not  the  meaning  of  this  doctrine  of  recon- 
ciliation) in  the  commendation  of  wisdom.  "Wisdom," 
Baith  he,  "is  a  great,  spacious  thing;  it  instructs  lis  botli  in 
divine  and  human  things,  it  teachcth  a  man  how  to  demean 
himself  in  relation  to  things  past,  present,  and  to  come:  it 
informs  him  about  tilings  that  are  fading,  and  things  that 
ai-e  lasting;  and  liy  it  he  knows  how  to  jiut  a  true  estimate 
and  value  on  both :  this  leanis  one  the  difference  between 
time  and  eternity."  Thus  far  Seneca.  Ihit  wlicre  is  this 
wisdom  to  lie  found  ?  Not  in  Aristotle  or  Plato's  writings: 
the  gnmd  zutixims  of  this  wisdom  were  little  understood  in 


198  HEAVEN  DPOX  EARTH;  OR, 

tlie  Peripatetic  or  Stoic  schools;  flesh  and  blood,  human 
Avisdom  improved  to  the  height,  reveal  not  these  things  to 
us.  Where  then  is  this  wisdom  to  be  found  ?  and  where 
is  the  place  of  understanding  ?  ]Man  knows  not  the  price 
of  it  naturally.  "  The  depth  saith,  It  is  not  in  me  ;  it  cannot 
be  got  for  silver,  &c.  Destruction  and  death  say,  We  have 
heard  the  fame  thereof  with  our  ears."  There  is  talk  of 
wisdom  in  hell ;  there  they  can  say  what  reports  were  made 
to  them  of  the  excellencies  of  Christ,  and  how  earnestly 
they  were  offered  to  be  instructed  in  the  ways  of  wisdom. 
But  in  hell  there  is  no  Avisdom,  though  a  Avorld  of  them, 
■which  by  their  wisdom  knew  not  God,  be  there.  Where, 
then,  is  wisdom?  God  understands  the  way  of  it,  and  he 
teacheth  man  wisdom,  and  those  that  will  come  to  him  and 
sid^mit  to  his  instructions,  may  learn :  the  lesson  is  short, 
yet  learnt  but  by  few.  He  tells  man,  that  to  fear  and  love 
his  Maker,  and  to  be  brought  into  union,  friendship,  and 
acquaintance  with  God,  that  is  wisdom ;  and  to  depart  from 
iniquity,  that  is  understanding,  Job  xxviii.  12,  &c. 

10.  Another  effect  of  this  acquaintance  with  God  is,  it 
will  make  a  man  rich.  As  soon  as  any  one  is  acquainted 
with  God,  he  is  set  in  a  thriving  way.  I\lan  at  the  iirst  had 
his  estate  in  his  own  hands,  and  he  kept  up  his  trade  for  a 
little  time,  and  but  for  a  little  time ;  for  though  his  stock 
was  great,  yet  meeting  with  the  serpent,  that  great  cheater, 
he  was  miserably  oven-eached,  and  so  sadly  impaired  in  his 
spiritual  estate,  that  he  broke  presently;  and  had  not  Jesus 
Christ  stepped  in  and  bailed  him,  and  been  his  Surety,  he 
would  soon  have  had  all  his  creditors  upon  his  back,  and 
have  l^een  laid  up  in  that  dismal  prison,  till  he  should  have 
paid  the  utmost  farthing;  but  through  the  kindness  of 
Christ,  the  grand  Creditor  had  patience,  and  offers  to  make 
xq)  tile  business,  and  to  compound  upon  better  terms  than 
the  sinner  could  possibly  expect.  Christ  undertakes  to  heal 
the  infinite  breach,  to  bring  God  and  man  acquainted,  and 
to  set  him  up  again  in  case  he  will  but  accept  of  the  gracious 
terms  of  agreement ;  and  thus  undone  man,  that  was  before 
in  a  beggarly  condition,  upon  his  return  to  God,  is  set  in  a 
better  way  than  ever;  God,  liis  Friend,  now  takes  such  order 


JESC8  THE  BEST  FKIEXD  OP  MAX.  109 

for  him,  that  he  shall  be  sure  never  to  break  again ;  he  will 
be  his  Casli-kceper,  he  Avill  have  the  ovei-sight  of  all,  he  will 
teach  him  such  an  art,  that  he  shall  be  sure  to  get  by  every- 
thing that  he  trades  in;  he  shall  gain  by  his  losses,  grow 
rich  by  his  poverty,  and  drive  the  best  trade,  it  may  be,  when 
lie  is  forced  to  shut  his  shop-doors,  I  mean  in  a  time  of 
violent  persecution.     Whatsoever  losses  or  crosses  come,  he 
is  sure  he  shall  never  be  undone  as  long  as  his  Friend  hath 
so  great  a  bank ;  he  hath  a  key,  and  he  can  go  to  an  infinite 
treasury  when  he  pleaseth,  and  fetch  out  supplies  for  any 
exigencies  or  occasions  ;  and  when  all  those  that  made  such 
a  great  show  in  the  world,  and  that  were  taken  for  mer- 
chants that  were  exceeding  well  to  pass,  shall  be  proclaimed 
bankrupts,  and  be  found  not  worth  a  farthing,  and  be  car- 
ried to  prison  for  debt,  then  he  hath  money  in  his  purse, 
coin  that  will  go  current  in  any  country.    In  the  meantime, 
though  he  be  thuught  to  be  worth  nothing,  to  drive  but  a 
pitiful  poor  trade,  yet,  when  he  comes  to  die,  and  when  an 
exact  inventory  is  taken  of  all  that  he  is  worth,  he  is  found 
worth  thousands:    and  no  wonder,  when  he  hath  such  a 
Partner,  who  will  be  sure  to  see  that  his  business  shall  be 
managed  to  the  best  advantage,  and  that  he  shall  never  be 
out  of  purse  :  upon  this  account,  the  man  cannot  choose  but 
thrive  ;  he  will  have  something  to  show  for  his  gains,  when 
others  have  nothing.     When  the  rich  ones  of  the  world 
shall  be  begging  a  drop  of  water,  he  is  at  the  fountain.     If 
you  would  t;ik(!  a  survey  of  that  man's  estate  that  is  ac- 
quainted with  God,  you  must  lift  up  your  eyes  to  those 
everlasting  hills,  you  must  look  east,  west,  north,  and  south; 
all  this  is  his,  things  present,  and  things  to  come;  mount 
up  to  the  top  of  Carmel ;  your  sight  is  too  short,  you  see  not 
tlie  Iniudrcdtli  part  of  his  inheritance ;  all  this  is  nothing: 
he  hath  a  brave  estate  in  another  country ;  he  is  rich  in 
bills  and  bond'^;  when  he  comes  to  age,  he  will  have  no 
man  know  what  falls  to  him.     And  whence  hath  he  all  this 
Jvealth  /     Hath  lie  not  got  every  penny  of  it  since  he  was 
ac(iuainted  with  God?     But  I  shall  bo  but  brief  upon  this 
liead,  because  I  have  handled  what  miglit  have  fallen  in 
here  before ;  Init  the  world  laughs  when  1  speak  at  this  rate, 


200  HEAVEN  UPON  EARTH;   OR, 

and  tliinks  that  I  am  much  mistaken.  Godly  men  rich ! 
That's  strange!  What,  rich,  Avith  scarcely  clotlies  to  their 
back  I  rich,  and  fare  so  hardly !  rich,  and  possess  nothing! 
This  is  strange  wealth.  I  grant  it  is ;  it  is  so,  fur  their  estate 
is  in  invisibles ;  it  is  not  he  that  possesseth  much,  but  he 
that  wants  little,  that  is  rich.  Will  you  call  nothing  riches 
but  gold  and  silver,  and  houses  and  lands  1  Are  virtue,  grace, 
holiness,  no  riches  1  And  will  you  call  these  little  because 
he  hath  not  so  much  trouble  and  vexation  with  his  estate 
as  some  have  1  Are  heaven, glory,  the  everlasting  enjoyment 
of  God  nothing?  Is  the  possessing  that  which  is  more 
worth  than  a  thousand  worlds,  no  riches  ?  If  to  have  all 
things  that  are  good  for  them ;  if  to  have  more  than  their 
hearts  can  conceive ;  if  to  be  filled  with  all  spiritual  plenty 
be  counted  poverty  ;  let  me  be  thus  poor,  rather  than  enjoy 
the  revenue  of  all  the  princes  and  great  ones  of  the  world. 
And  what  do  you  think  of  this,  you  that  are  worth  never  a 
penny  1  Are  you  desirous  to  have  a  great  estate  ?  You  that 
go  backward,  and  get  nothing,  would  you  be  set  in  such  a 
way  as  that  you  may  be  sure  never  to  oreak  1  Why  then, 
get  acquainted  with  God,  and  you  cannot  but  grow  rich. 

11.  Another  glorious  effect  of  acquaintance  with  God  is, 
that  it  makes  a  man  like  God,  which  is  the  top  of  the  crea- 
ture's honour.  Company  is  of  an  assimilating  nature.  He 
that  before  was  unholy,  and  like  the  devil,  by  conversion  to 
God,  and  converse  with  him,  is  made  holy  like  God.  He 
that  before  was  cruel,  fiery,  unmerciful,  by  his  acquaintance 
with  God  is  made  kind,  meek,  and  lovely.  He  that  in 
his  natm'al  state  was  a  nonconformist  to  the  laws  of  his 
Maker,  when  he  is  well  studied  in  this  point,  is  the  stiffest 
conformist;  he  sticks  close  to  the  righteous  canons  of  the 
holy  God,  and  will  not  by  his  good  will  turn  to  the  right 
hand  or  to  the  left.  He  that  was  sometimes  very  unlike 
God,  when  he  is  brought  nigh  unto  him,  his  countenance  is 
changed,  his  featm-es  are  altered,  and  the  lineaments  of 
God's  image  appear  very  lively  in  his  face ;  and  the  more  he 
is  in  God's  company,  and  the  older  he  grows,  the  more  he 
gTows  hkc  him.  Oh  how  doth  such  a  one  shine !  What  a 
majesty,  glory,  and  beauty  i»  there  m  his  face !   The  oftener 


JESU^  TIIK  BEST  FlUKXD  OP  MAJV,  201 

he  comes  to  God,  the  more  he  is  taken  with  his  excellency, 
the  more  he  labours  to  imitate  him.  He  studies  what  God 
is ;  and  as  far  as  his  nature  is  capable  of  it  in  this  life,  he 
desires  to  be  like  him.  If  God  be  true  and  faithful,  he  dare 
not  be  false,  but  ho  will  hate  the  way  of  lying;  if  God  be 
free  and  bountiful,  he  thinks  it  verj'  ill  becomes  one  of  his 
children  to  hide  his  face  fi-om  his  own  flesh,  to  shut  up  his 
bowels,  to  be  void  of  natural  affection.  If  jjurity  be  so  emi- 
nent in  God,  he  knows  that  imi)urity  would  not  be  com- 
mendable in  himself.  In  a  word,  he  desires  in  eveiything 
to  carry  himself  as  one  whose  highest  ambition  is  to  speak, 
act,  and  think  as  one  that  would  be  like  God.  It  was 
bravely  spoken  of  him,  (Sen.  Ep.  xxxvii.,)  especially  if  we 
consider  wliat  the  man  was,  who  told  his  friend  that  called 
him  to  heaven,  in  compendivm,  "  To  get  as  much  happiness 
as  this  place,  this  soul,  while  in  this  body,  is  capable  of; 
that  is,  to  get  God  for  his  Friend,  to  be  like  him."  This  is 
a  short  cut  to  glory,  a  soul  carried  to  heaven,  or  heaven 
brought  down  to  the  soul.  A  full  antl  perfect  conformity 
and  likeness  to  God  is  the  very  glory  of  glory ;  and  a  par- 
tial conformity  to  him  upon  earth  is  an  unspeakable  honour 
in  this  life.  Oh,  were  men  and  women  l)etter  accpiainted  with 
God,  they  would  sparkle  and  shine  in  their  generation,  so 
that  their  enemies  should  be  forced  to  say  that  a  saint  is 
another  kind  of  creature  than  a  sensual  sinner.  Oh,  why 
stand  you  then  so  far  oli'  from  God  ?  Come  nearer  him,  and 
the  rays  of  his  glorious  image  will  reflect  from  your  lives. 
Be  acquainted  with  him,  and  you  shall  l)e  like  hiui;  keep 
much  in  his  compjuiy  by  faith,  secret  prayer,  and  medita- 
tion, and  yuu  will  be  more  holy,  divine,  and  spiritual. 

12.  The  last  effect  of  thisac(iuaintancc  with  God  which  I 
shall  name  is  this,  it  will  make  a  man  better,  far  more  ex- 
cellent in  all  states  and  relations;  all  his  friends  will  h;ivo 
the  better  life  with  him,  the  whole  family,  it  may  be,  where 
he  dwells,  will  fare  the  better  for  him.  If  he  l)e  a  child,  ho 
is  mon^  dutiful  to  his  jiarents  thau  he  was  wliile  he  was 
unacciuaiutcd  with  (iod.  If  lie  be  a  servant,  lie  i.s  more 
diligent  ami  faithful  than  before  ;  he  serves  not  with  eye- 
bervice,  but  iloth  what  he  doth  with  singleness  of  heart,  as 


202  HEAVEN  UPON  EARTH  ;  OR, 

unto  the  Lord.  If  he  be  a  master,  it  makes  him  more 
exemplary,  and  makes  him  take  care  that  his  household 
should  serve  the  Lord ;  he  had  rather  his  servants  should 
make  bold  with  him  than  God,  he  is  concerned  for  the  hon- 
our of  God  in  his  family,  as  much  as  liis  own.  If  he  be  a 
father,  he  is  careful  to  bring  up  his  children  for  God ;  he  is 
more  spiritual  in  his  affections  to  them,  and  desirous  to 
leave  them  God  for  their  Father,  Friend,  Portion.  As  he  is 
a  neighbour,  he  follows  peace  with  all  men,  and  holiness, 
because  he  hath  seen  God.  How  sweet  and  amiable  doth 
acquaintance  with  God  make  a  man !  how  ready  to  heal 
divisions !  how  full  of  goodness  and  charity !  how  ready 
to  do  good  unto  all,  but  especially  to  those  that  be  of  the 
household  of  faith !  how  compassionate  and  tender-hearted ! 
how  ready  to  provoke  others  to  love  and  good  works :  so 
tliat  the  whole  parish  lives  the  quieter,  all  the  poor  fare  the 
better,  all  the  neighbourhood,  some  way  or  other,  is  behold- 
en to  him.  One  tliat  knows  God  himself  doth  what  he  can 
to  get  others  acquainted  with  God  too.  How  sweetly  doth 
he  commend  the  way  of  wisdom !  With  what  earnestness 
and  pity  doth  he  plead  with  sinners,  and  labour  to  teach 
transgressors  the  paths  of  God,  that  sinners  may  l)e  con- 
verted unto  him !  How  doth  he  set  l^efore  them  the  neces- 
sity of  a  cliange,  the  danger  of  their  present  state,  and  the 
excellent  qualities  of  this  Friend  tliat  he  would  bring  them 
acquainted  with ;  telling  them  that  time  was  that  he  also 
■v\as  as  they  are,  and  thought  his  condition  as  safe  as  they  do 
theirs ;  but  that  it  pleased  the  Lord  by  his  word  to  open  liis 
eyes,  and  to  reveal  to  him  the  need  that  he  had  of  Christ,  and 
to  enable  him  to  accept  of  him,  and  to  prize  him  above  the 
whole  world.  In  all  conditions  and  relations,  he  commends 
religion,  and  shows  that  godliness,  where  it  is  in  the  power 
and  life  of  it,  is  a  brave  thing,  which  makes  so  great  an 
alteration  in  a  man  for  the  better.  If  he  be  sick,  he  rejoiceth, 
and  thinks  cheerfully  of  death,  the  grave,  and  eternity ;  and 
in  this  state  demeans  himself  so,  that  standers-by  cannot 
but  be  convinced  of  the  reality  of  invisibles,  and  to  think, 
surely  there  is  something  more  tlian  ordinary  in  acquaintance 
A\ith  God,  which  makes  men  so  undaunted,  and  with  m 


JESUS  THS  BEST  FRIEND  OF  MAN.  203 

iniicli  gallantry  to  meet  death ;  surely  their  condition  is  bet- 
ter than  ours,  or  else  they  could  never  be  so  joyful  at  such 
a  time  as  this  is.  Then  he  tells  of  the  use  of  a  Christ,  the 
benefit  of  a  Kedeemer  in  a  dying  hour,  and  how  infinitely 
it  is  for  their  interest  in  time  to  provide  for  eternity.  If 
he  be  well,  he  desires  to  improve  his  health  for  God,  and  to 
serve  his  Maker  with  the  strength  of  body  and  soul.  If  he 
be  poor,  he  shows  a  pattern  of  patience,  meekness,  thank- 
fulness, and  lets  the  world  understand  that  godliness  with 
content  is  great  gain ;  if  he  be  rich,  he  desires  to  be  rich  in 
good  works  also,  and  to  trade  with  such  trifles  as  gold  and 
silver,  for  rich  commodities,  as  grace,  peace,  and  glory,  with 
the  things  of  this  world  for  the  things  of  another;  to  lay  up 
fur  himself  treasure  which  neither  moth  can  corrupt,  nor 
thieves  break  through  and  steal,  and  to  make  to  himself  a 
friend  of  the  imrighteous  mammon  ;  to  be  a  faithful  steward 
of  those  talents  that  his  great  Lord  and  Master  hath  com- 
mitted to  his  trust:  he  shows  how  great  a  good  it  is  to  1)e 
great  and  good  too.  This  is  the  man  who  doth  adorn  tlie 
Gospel;  this  is  the  Christian  who  doth  credit  his  profcssicm; 
this  it  is  to  be  intimately  acquainted  with  God!  Oh  how 
useful  might  men  ami  women  be  in  their  generations,  were 
they  but  more  in  God's  company !  Oh  what  a  savour  would 
there  be  of  their  graces  in  the  place  where  they  live !  How 
would  poor  cnaturiv'-,  that  receive  good  by  their  holy  coun- 
sels and  suita])le  lives,  bless  God  for  the  day  that  ever  they 
were  born,  and  adore  that  goodness  whicli  lirought  them 
near  sucii  and  such  a  one,  liy  whose  means  God  hath  brought 
them  out  of  the  vassalage  and  captivity  of  Satan,  and  by 
■whose  help  they  have  got  acquainted  with  a  Friend  that  is 
moro  worth  to  them  than  a  world  ;  for  one  that  hath  God 
for  his  Friend  cannot  but  desire  that  others  also  should 
have  an  interest  in  biiu  ;  ho  knows  how  ill  it  will  go  with 
them  that  know  not  (iod,  and  tliis  makes  him  do  what 
he  can  to  bring  God  and  man  acquainted;  he  would 
make  those  that  are  good  better,  and  those  that  are  bad 
good?  If  those  that  he  convcises  with,  or  stands  related 
to,  are  enemies,  he  lets  thena  know  that  a  Christian  can 
love  them  dearly  whose  sin  he  hates  entirely,  and  that  a 


204  HEAVEN  UPON  EARTH  ;    OR, 

child  of  God  can  pity  them  that  have  no  pity  at  all  for  him. 
I  might  add,  how  oft  are  a  great  many  wicked  ones  spared 
fi'om  temporal  judgments,  for  the  sake  of  the  righteous 
that  are  amongst  them. 

III.  HEAD  OF  MOTIVES. 

The  next  head  of  motives  to  enforce  this  exiiortation 
might  be  taken  from  the  danger  of  not  being  acquainted 
with  Grod.  If  you  could  live  securely  without  God,  and  be 
in  a  safe  condition  though  you  still  remained  a  stranger  to 
him,  the  business  then  were  not  so  very  considerable ;  if  you 
could  find  any  in  heaven  that  could  do  as  much  for  you  as 
God  can,  I  should  not  be  so  earnest  with  you  to  get  an  in- 
terest in  his  favour  ;  if  you  could  by  any  means  possible  be 
everlastingly  happy  any  other  way ;  if  without  this  Friend 
get  to  heaven,  and  without  liis  alliance  avoid  utter  ruin,  I 
should  have  had  the  less  reason  to  use  so  much  importunity; 
I  might  then  possibly  have  spared  myself  the  trouble  of 
speaking  these  things,  and  you  the  trouble  of  hearing  them. 
But  when  I  see  and  know  that  it  is  as  much  as  your  life 
and  soul  are  worth,  to  slight  and  undervalue  the  motions 
that  I  am  now  making  to  you  in  Clirist's  stead,  how  can  I 
with  any  faithfulness  and  love  to  yoiu"  souls  hold  my  peace? 
How  can  I  stand  looking  upon  men  and  women  that  are 
about  to  murder  their  own  souls,  and  forbear  crying  out? 
How  can  I  endure  seeing  poor  creatures  nmning  with  all  tlie 
speed  they  can  to  that  dismal  place  from  whence  there  is 
no  redemption,  and  not  endeavour  to  stop  them?  Would 
you  have  me  so  cruel  to  your  souls,  as  not  to  tell  that  which 
doth  infinitely  concern  their  well-being?  for,  let  me  tell 
you,  God  will  not  stand  neuter ;  he  will  be  either  for  you 
or  against  you ;  he  is  the  Lord  of  hosts,  and  he  will  fight  on 
one  side  or  other.  Now,  see  to  your  matters,  as  the  nature 
of  them  doth  require.  What  do  you  think  of  having  a  God 
against  you  ?  If  God  be  against  you,  who  will  be  for  you  ? 
"Tlierc  is  no  peace,  saith  my  God,  to  the  wicked."  The 
safest  condition  you  can  bo  in,  while  God  is  your  enemy,  is 
sadly  hazardous  ;  such  a  one  hangs  by  a  twined  thread  over 
everlasting  llame^;  he  stands  upon  the  brink  of  that  bot- 


JESUS  THE  BEST  FRtEXD  OF  MAN',  205 

tomless  pit,  and  one  shove,  one  slip,  sends  liim  going  fur 
ever;  he  stands  \ipon  a  pinnacle,  which  one  little  blast  may 
blow  him  off  and  then  v>-here  is  the  man  to  all  eternity? 
If  he  fall  thence,  there  is  no  rising  again ;  if  he  once  go  into 
that  other  world,  there  is  no  recovery  of  liim,  if  one  would 
give  a  world  to  bring  him  back  again.  I  say  it  again,  if 
God  be  not  your  Friend,  he  will  be  yom-  enemy:  and  what 
do  you  think  of  such  an  enemy  ?  It  is  but  a  word,  a  look 
and  they  fall.  Let  me  tell  you,  that  except  you  speedily 
humble  vourselves,  vou  shall  iind  that  we  do  not  make  the 
danger  greater  than  it  is :  "  according  to  his  fear,  so  is  his 
wrath."  You  may  know  soon  enough  to  your  cost,  what  the 
displeasure  of  a  God  is,  how  dreadful  his  arrows,  how  sharp 
his  sword.  Not  a  man  of  them  shall  escape  that  will  not 
accept  of  peace  upon  his  terms,  and  that  quickly  too.  Oh 
that  will  be  a  sad  day,  when  God  shall  say,  "  Bring  them 
out  and  slay  them  before  my  face."  If  God  be  your  enemy, 
who  do  you  tliink  will  be  your  friend  ?  To  which  of  the 
saints  and  angels  will  you  fl}'  ]  Where  will  you  go  for 
shelter  against  the  storm  of  that  terrible  One  I  What  ar- 
mour will  defend  you  against  the  dint  of  his  weapons? 
What  in  the  world  can  stand  that  man  in  any  stead  that 
hath  such  an  adversary,  especially  when  he  comes  to  give 
his  dehnitive  sentence  against  him  for  high  treason  ?  Dives 
may  say,  Father;  and  Abmham,  Son  :  but  what  comfort,  for 
all  that,  had  the  miserable  child  from  his  holy  father? 
Doth  he  not,  instead  of  cooling  liis  tongue  with  a  drop  of 
water,  lay  more  burning  coals  upon  it,  and  if  it  be  possible, 
make  the  heat  of  it  greater  ?  "  8<jn,  remember  that  thou  in 
i]iy  lifetime  hadst  thy  good  things."  Thus  Abraham,  by 
])utting  him  in  mind  what  his  condition  was,  makes  him  with 
the  greater  sorrow  to  feel  what  it  is.  The  memory  of  former 
joys  under  present  sorrows  makes  them  sting  the  more. 
Well  then,  if  you  would  not  hereafter  rellect  witii  an  aching 
lieart  upon  your  lost  enjoyments,  think  with  a  serious  ami 
thankful  heart  of  the  jiresent  otters,  that  you  inny  in  eternity 
reflect  with  joy  ujjon  your  short  sorrows  in  time.  If  you 
will  not  be  ac(iLainteil  with  God,  you  shall  be  acquainted 
with  the  devil,  and  know  whose  company  is  best  by  wofuli 

o 


£06  HEATEN  uPOX  EARTH  ;  OK, 

experience.  If  yoii  will  not  believe  his  word,  you  shall  feel 
his  sword.  If  liis  kindness  and  goodness  will  not  melt  you, 
his  power  and  justice  shall  break  you  ;  for  he  that  now  is  so 
patient  will  erelong  roar  like  a  lion,  and  tear  in  pieces, 
and  there  shall  be  none  to  deliver;  he  will  break  his  stub- 
born enemies  with  a  rod  of  iron,  and  dash  them  in  pieces 
like  a  potter's  vessel.  Those  that  will  not  know  his  love 
shall  know  something  else ;  I  will  not  say  what,  for  it  is 
inexpressible.  But  only  this  remember:  it  is  such  a  God 
that  you  will  have  to  deal  with,  before  whom  the  mountains 
quake,  and  the  hills  remove  out  of  their  places,  before  whom 
'the  great  tyrants  of  the  world  have  fallen ;  and  shall  you 
stand?  Where  are  all  those  giants?  Where  are  the  inha- 
bitants of  the  old  world"?  What  is  become  of  Nimrod,  that 
mighty  hunter,  and  all  his  fellows  ?  Where  are  all  those 
daring  sinners  that  scorned  to  accept  of  a  pardon,  mercy,  and 
•  peace,  and  that  had  the  coiu'age  to  grapple  with  Omnii^otency 
itself?  Who  got  the  day  ?  AVho  had  the  Avorst  of  it  at  last  ? 
And  art  thou  stronger  than  they  ?  Is  thy  power  greater, 
thy  understanding  deeper,  thy  allies  more  considerable 
than  theirs?  A  fly  may  be  too  hard  for  Pharaoh;  but 
•Pharaoh  can  never  be  too  hard  for  God.  .Because  judgment 
is  not  speedily  executed  against  thee,  thou  thinkest  there- 
fore, it  may  be,  it  is  because  God  cannot  deal  with  thee,  and 

■  upon  this  account  thy  heart  is  fully  set  in  thee  to  do  wick- 
edly ;  but  know  thou,  for  all  this,  that  God  will  bring  tliee 

•to  judgment.     Consider  this,  that  as  fair  as  it  seems  to  be 

■  now,  the  winds  may  rise,  the  clouds  may  gather  of  a  sudden, 
the  heavens  may  be  overcast  iii  a  moment ;  and  what  will 
you  do  then?  When  heaven  and  earth  shall  be  in  a  flame, 
then  you  will  be  scraping  acquaintance  with  God ;   then 

'  you  will  be  glad  to  be  owned  by  him  ;  then  you  would  will- 
•ingly  Christ  should  take  notice  of  j-ou,  and  say,  "  You  blessed 

■  of  my  Father ;"  then  you  will  stand  at  the  door  and  knock, 
-and  cry,  and  pray,  and  plead,  and  say,  "Lord,  Lord,  have  I 

not  been  oft  at  tliy  house?  have  I  not  eat  at  thy  table, 
-and  taught  in  thy  name  in  our  streets?"     And  yet  thou 
shalt  be  dismissed  with  this  short  and  sharp  answer,  "De- 
part, I  know  you  not,"    IIow  do  you  like  such  an  answer 


JESUS  THE  Br.?T  FKirXD  OP  MAX.  207 

8S  this  is?  How  \vill  j-ou  take  it,  when  you  stand  begging 
at  the  door  for  one  crumb  of  mercy,  one  drop  of  Christ's 
blood,  ti)  be  sent  away  with  a  bitter  scorn  and  denial,  or 
else  to  be  answered  with  silence?  Whereas  you  were  in- 
vited to  the  feast  as  well  as  those  that  went  in,  and  you 
Would  not  licar,  though  God  sent  messenger  after  messenger 
to  fetch  you ;  you  thought  your  oxen  better  company  than 
your  Clod ;  you  took  more  pleasure  in  your  dogs  than  in 
the  hunting  after  those  nobler  things.  What  do  you  think 
of  such  expostulations  as  these?  What  replies  can  you 
make  to  these  accusations  ?  Erelong  you  will  thid  these 
things  realities ;  erelong  all  your  friends  will  be  dead  and 
gone ;  and  if  they  would  help  you,  they  cannot ;  your  estate 
will  be  consumed,  your  houses  will  all  be  burnt ;  all  your 
attendants,  except  care  and  fear,  will  shortly  forsake  you; 
your  gold  and  silver  will  not  erelong  be  worth  a  rush ;  and 
■what  will  you  do  then  ?  nay,  the  greatest  friends  that  you 
liad  will  become  your  enemies.  Little  do  you  tliink,  as 
kind  as  they  seem  to  be,  what  your  good  fellows,  the  world 
and  the  devil,  will  do  against  you.  Little  do  you  think  how 
false  your  fi-icnds  will  prove  when  it  conus  to  that,  that 
they  see  that  all  is  going.  Then  tliey  also  will  helj)  for- 
ward your  ruin.  Those  that  you  durst  have  trusted  your 
life  with,  will  accuse  you  and  help  to  cast  you.  Those  who 
t-ncouraged  to  sin  will  witness  against  you  for  sin ;  your 
good  fellows,  your  confederates  in  wickedness,  your  dear 
friends,  that  you  loved  more  than  God,  that  you  did  not 
spare  to  venture  your  life  and  soul  for;  oh!  it  will  make 
your  heart  ache  to  see  such  come  in  against  you,  whom  you 
thought  loved  you  so  dearly !  Oh !  to  have  a  wife,  a  child,  a 
liusband,  an  old  friend,  to  come  before  the  Judge,  and  to 
make  known  such  things  as  you  hoi)ed  had  been  Ijuried  for 
ever !  It  will  make  your  ears  tingle,  to  hear  one  crying  out, 
Lord,  if  it  had  not  been  for  him,  1  had  turned  and  repented ; 
it's  owing  to  him  that  I  am  in  this  woful  condition ;  I  was 
resolved  many  a  time  and  oft  to  seek  after  anotlier  world, 
and  to  provide  for  my  soul,  but  he  would  not  let  me  alone ; 
when  I  began  to  be  serious,  he  laughed  and  jeered  me,  and 
would  never  beat  fjuiet  till  he  had  made  mc  aa  bud  an  liiniself ; 


208  .      HEAVEN  UPON  EARTH  ;    OR, 

he  carried  me  from  the  alehouse  to  the  tavern,  from  thence 
to  a  playhouse,  from  a  playhouse  to  a  whorehouse,  from 
thence  to  the  liighway,  from  thence  to  the  gaol,  from  the  gaol 
to  the  gallows,  and  from  thence  I  came  liither ;  and  I  may 
thank  him  for  all  this.  Oh  how  will  men  look  when  they 
see  the  hest  friends  that  they  had  come  in  thus  against 
them  !  This  'tis  to  trust  to  faithless  friends ;  this  'tis  to 
make  light  of  acquaintance  with  God.  Your  gold  and  sil- 
ver will  be  a  witness  against  you,  and  will  eat  your  flesh  as 
with  a  canker;  your  children,  relations  good  and  bad,  will 
speak  bitter  things  against  you ;  your  own  family  will  curse 
you,  and  say,  Lord,  we  never  heard  anything  of  God,  except 
in  an  oath,  from  his  mouth ;  we  never  heard  anything  of  re- 
ligion, except  it  were  in  derision  of  it,  inhis  family;  and  those 
of  us  that  were  a  little  serious,  and  began  to  think  of  our  souls, 
he  would  snub  and  browbeat,  and  never  give  us  a  kind  look 
till  we  did  as  he  did.  Nay,  the  devil,  who  now  doth  so  much 
flatter  sinners,  and  make  them  beheve  that  he  is  so  much  their 
friend,  will  then  show  himself;  he  will  then  be  as  cruel  as 
he  now  seems  kind ;  he  that  now  tempts  to  sin  so  impetuously, 
will  hereafter  accuse  for  sin  violently,  and  torment  for  siu 
immercifuUy.  The  people  of  God,  who  weep  over  sinners, 
and  pi-ay  for  them,  and  Avish  them  well  Avith  their  souls, 
will  then  see  justice  executed  upon  their  nearest  relations 
without  the  least  sorrow ;  nay,  they  also  will  come  in  against 
them  too,  and  say,  Lord,  I  told  them  of  this  woful  day.  O 
Lord,  thou  knowest  I  forewarned  them  of  that  which  is  now 
come  to  pass,  I  pleaded  with  them  with  all  the  compassion 
that  I  could,  and  they  scorned  my  pity,  they  would  not 
pity  themselves,  but  made  light  of  that  glory  which  they 
are  going  from,  and  of  that  hell  they  are  going  to ;  and  now, 
0  Lord,  thou  art  just  and  righteous,  that  thou  hast  thus 
judged  them.  This  will  be  the  language  of  those  that  are 
your  best  friends;  the  people  of  God  will  be  your  ene- 
mies one  day,  if  you  will  not  now  mind  the  making  of 
your  peace  with  God  ;  they  must  and  will  be  on  God's  side 
against  all  the  world  ;  they  must  and  will  take  part  with 
their  Friend,  and  clear  Ixim  when  he  judges,  and  justify  him 
when  he  condemns  you.    Oil  that  you  who  are  now  strangers  to 


JE3DS  THK  BEST  PRIEXD  OF  MAX.  209 

God  would  Init  consider  of  these  tilings !  Oh  that  you  would 
but  think  what  this  battle  may  be,  where  the  combatants 
are  so  unequal !  Stand  still,  0  sun,  in  the  valley  of  Ajalon, 
till  the  Lord  have  avenged  him  of  his  enemies !  Muster 
yourselves,  0  ye  stars,  and  light  in  your  courses  against 
those  miserable  sinners  that  have  waged  a  war  against 
their  ]Maker ;  plant  your  mighty  cannons,  shoot  down  huge 
hailstones,  arrows  of  tire,  and  hot  thunderbolts  !  Oh  !  how 
do  the  wounded  fall !  How  many  are  the  slain  of  the  Lord, 
multitudes  in  the  Valley  of  Decision,  for  the  day  of  the  Lord 
is  terrible.  Behold  God's  enemies  falling  by  thousands,  be- 
hold the  garments  rolling  in  bluod,  hear  the  prancing  of  his 
terrible  ones,  the  mountains  are  covered  with  horses  and 
chariots  of  fire.  God's  soldiers  iiin  from  one  place  to  an- 
other with  their  flaming  swords  in  their  hands,  armed  with 
the  justice  of  God,  jealousy,  power,  and  indignation  !  Oh 
the  dreadful  slaughter  that  is  made  !  IMillions,  millions  fall ; 
they  are  not  able  to  stand ;  not  one  of  them  can  lift  up  his 
hand  ;  their  hearts  fail  them  ;  paleness  and  trembling  hath 
seized  upon  the  stoutest  of  them  all.  The  bow  of  the  Lord  is 
strong :  from  the  blood  of  the  slain,  from  the  fat  of  the  mighty, 
the  bow  of  the  Lord  turneth  not  back,  the  sword  of  the  Al- 
mighty returns  not  empty.  How  do  the  mighty  ones  fall  in 
the  midst  of  this  battle  !  A  hot  battle  indeed,  in  which  none 
escape  !  AVho  is  he  that  cometh  from  Edom,  with  dyed  gar- 
ments from  Bozrali  ?  He  that  is  glorious  in  his  apparel,  and 
travelling  in  the  greatness  of  his  strength,  the  Lord  of  hosts  is 
his  name.  "Wlicrefore  art  thou  red  in  thya]iparel,and  thygar- 
nients  like  him  that  treadetli  the  wine-fat?  1  have  ti-odden  the 
winepress  alone,  and  of  the  peoj)le  there  was  none  vnth  me. 
For  I  will  tread  them  in  mine  anger,  and  trample  them  in  my 
fun,',  ami  their  bluod  shall  be  sprinkled  upon  my  garments, 
and  I  will  stain  all  my  raiment ;  for  the  day  of  vengeance  is 
in  my  heart,  and  the  year  of  my  redemption  is  come.  And 
I  will  tread  down  the  ])cople  in  mine  anger,  and  make  them 
drunk  in  my  fury;  and  1  will  bring  down  their  strength  to 
the  earth  :  the  liand  of  the  Lord  shall  be  kno^vn,  the  power 
of  the  mi'^hty  Jehovah  shall  be  felt,  and  his  indignation  to- 
wards his  enemi','S.     For  behold  he  will  come  with  fire  and 


210  HEAVEN  UPON  EAUT II  ;   OK, 

with  chariots  like  a  whirlwind,  to  render  his  anger  witli 
fury,  and  his  rebuke  with  flames   of  fire :  for  by  fire  and' 
by  his  sword  will  he  plead  with  aU  flesh:  and  the  slain  of 
the  Lord  shall  be  many,  and  the  saints  shall  go  forth  and 
look  upon  the  carcasses  of  the  men  that  have  transgressed 
against  me.     For  their  A\orm  shall  not  die,  neither  shall 
their  fire  be  quenched,  and  they  shall  be  an  abhorrhig  unto 
all  flesh.     Upon  the  wicked  he  shall  rain  snares,  fire,  and 
brimstone,  and  a  horvil)le  tempest.     Tliis  shall  be  the  por- 
tion of  their  cup !     Tbis  it  is  to  fight  against  God !     Tliis  it 
is  to  defy  the  Lord  of  hosts !     This  it  is  to  refuse  a  peace  that 
would  have  been  so  unspeakably  advantageous !     To  speak 
a  little  plainer,  this  is  all  that  sinners  are  like  to  get  by 
their  standing  it  out  against  the  tenders  of  grace  and  mercy. 
And  are  you  still  desirous  to  engage  in  tliis  di-eadful  war  ] 
Will  you  still  bid  defiance  to  the  xilmighty,  and  make  no- 
thing of  such  things  as  you  have  heard  of?     Is  the  loss  of 
your  blood,  the  loss  of  yom-  soul,  your  utter  undoing  for 
ever,  no  great  matter  vnih  you  ?     Well  then,  go  on,  bold 
sinnei-,  arm  thyself  cap-a-pie,   gird  thy  sword  upon   thy 
tliigh,  get  thy  shield  and  buckler  ready,  prepare  to  meet  thy 
God.   Go  up,  0  thou  valiant  warrior,  and  let's  see  thy  valour, 
behold  thy  enemy  hath  taken  the  field ;  go  up  and  look  thy 
God  in  the  face  if  thou  dai-est ;  come,  show  tbyself  a  mark 
for  God,  and  turn  not  thy  back  like  a  coward,  venture  upon 
the  mouth  of  the  cannon.     Rusli  upon  the  tliick  bosses  of 
God's  buckler,  if  you  long  to  perisli  everlastingly.     You 
have  heard  wliat  the  war  will  cost  you ;  and  as  you  like  it 
now,  do.     And  what,  do  you  laugh  at  all  this  ?     Well,  then, 
go  on,  but  be  it  upon  your  peril,  your  blood  be  upon  your 
o\\'n  soul.     As  for  me  I  could  not  have  said  much  more 
than  I  have  to  dissuade  you  from  this  desperate  enterprise ; 
I  foresee  what  a  case  you  will  bo  in,  when  you  are  in 
the  heat  of  the  battle,  and  I  desire  to  weep  in  secret  for 
thee,  as  one  that  will  most  certainly  be  undone,  if  thou  dost 
not  speedily  alter  thy  mind ;  wherefore  my  loins  are  filled 
with  pain,  pangs  have  taken  hold  upon  me  as  the  pangs  of 
a  woman  that  travailleth,  I  am  bowed  down  at  the  thoughts 
of  thy  misery,  I  am  dismayed  at  the  seeing  of  thy  destruc- 


JEStJS  THE  BEST  FKIEND  OF  MAX.  211 

tion.  The  sinner  ventures  fur  all  this !  He  is  marched 
into  the  field!  Set  a  watchman;  let  him  declare  what  he 
seeth.  Who  meets  that  furious  wretch?  A  lion,  a  lion 
roareth ;  he  is  torn  in  pieces,  and  none  can  save  him  ;  he  is 
gone,  he  is  gone !  He  is  gone  for  ever !  And  who  may  the 
madman  thank  for  all  this?  Who  could  help  it?  He 
would  venture,  though  ho  was  told  as  much.  Well  then, 
see  what's  like  to  liefuU  the  enemies  of  God.  You  hear 
what  is  like  to  l)e  the  condition  of  all  them  that  will  not  be 
acquainted  with  God.  First  or  last,  you  likewise  may  be- 
hold what  a  case  you  yourself  shall  be  in  ere  it  be  long, 
except  you  do  speedily  repent  of  your  folly,  and  meet  your 
adversary  in  the  way,  and  humble  yourself  before  the  mighty 
Jehovah.  Speak  quickly !  What  will  you  do  ?  Turn,  or 
burn ;  repent,  or  die !  Yet  you  do  but  hear,  you  do  not 
feel ;  but  thousands  and  millions  feel  what  the  displeasure 
of  God  is,  what  the  breach  of  his  covenant  is,  and  what 
the  effects  of  a  war  with  the  Lord  of  hosts  are.  Oh,  be 
wise  by  their  falls ;  let  their  destruction  be  your  instruction ; 
take  heed  what  you  do,  lest  you  be  the  next  that  God  shall 
deal  with  as  an  enemy.  As  yet  God  offers  to  be  friends 
with  you ;  but  wliether  God  will  do  as  much  to-morrow  as 
he  doth  to-day,  I  do  not  know.  I  tell  you  but  so ;  it  is  hard 
putting  it  to  the  venture.  Remember  you  had  large  proffers 
of  grace  and  pardon  made  to  you ;  God  hath  sent  us  to  let 
you  know  his  will  and  pleasure,  and  we  demand  of  you 
from  him  to  give  us  your  answer  speedily.  And  what,  can-» 
not  you  yet  resolve  ?  Is  it  so  difficult  a  business  to  deter- 
mine what  to  fix  upon  ?  0  foolish  people  and  unwise  !  0 
unspeakable  madness !  How  just  must  their  condemnation 
needs  l)e,  who  are  offered  salvation  so  often,  and  refuse  it ! 
who  arc  so  oft  told  of  damnation,  anil  yet  run  into  it  I  in  a 
word,  who  might  have  God  for  their  Friend,  and  had  rather 
liave  him  for  their  Enemy  ! 

4.  The  next  heail  of  motives  by  which  I  miglit  enforce 
this  duty  of  acquaintance  witli  God,  may  l)e  taken  from 
the  examples  of  them  who  made  all  the  friends  they  can  get 
acf]uainted  with  God.  Behold  a  cloud  of  witnesses,  who 
(lo  all  with  one  consent  bpeak  high  in  the  commendation  of 


212  HEAVEN  UPON  EAltTU  ;   OR, 

till'  friend  whom  I  am  persuading  you  all  that  I  can  to 
be  acquainted  with.  Are  you  wise'  than  all  your  neighbours? 
is  the  ignorant  objection  of  some  that  would  take  it  very 
heinously  if  we  should  call  them  fools,  when  we  put  them 
upon  a  serious  diligence  in  pursuit  of  the  best  things.  Why, 
let  me  retort  this  objection  upon  themselves.  Are  you 
wiser  than  Enoch  and  Noah  1  Have  you  more  understand- 
ing than  Abraham,  Isaac,  and  Jacob  ?  Have  you  more  wit 
than  David?  Are  you  wiser  than  Heman,  Daniel,  and 
many  others  of  those  brave  worthies  who  were  the  wonders 
of  the  world,  the  nonsuches  of  their  age,  and  a  pattern  to 
future  generations?  This  was  the  greatest  piece  of  their 
wisdom,  to  walk  with  God  ;  tliis  was  the  best  of  their  policy, 
to  get  so  potent  an  Ally ;  this  spake  them  to  be  men  of  a 
deeper  reach  and  a  larger  understanding  than  others,  be- 
cause they  made  it  their  business  to  get  acquainted  with 
God,  and  thus  to  make  their  interest  as  large  as  heaven, 
and  their  peace  and  prosperity  as  sure  as  the  oath  of  a  God 
could  make  it.  Do  you  think  that  all  these  men  were 
mistaken  ?  Did  their  %\'isdom  lie  only  in  a  prudent  manage- 
ment of  their  worldly  affairs  to  the  best  advantage  1  What, 
then,  did  they  mean,  some  of  them,  by  leaving  all  that  they 
had  so  cheerfully  upon  the  command  of  God  ?  Dare  you 
Bay  that  they  prized  the  favour  of  God  at  too  high  a  rate  ? 
As  for  their  parts,  they  thought  they  could  not  value  such 
a  friend  as  God  too  much.  What  else  was  the  meaning  of 
their  longing,  panting,  and  breathing  after  him?  Why 
else  are  they  so  glad  of  his  comimny,  his  presence  ?  How 
loath  were  they  to  do  anything  that  might  be  in  the  least 
displeasing  to  him !  What  bitter  moans  did  they  make,  if 
he  did  but  withdraw  a  while,  if  he  did  but  a  little  absent 
himself  from  them !  How  wonderfully  desirous  were  they 
of  enjoying  communion  with  him !  How  earnest  to  live  in 
his  house  for  ever !  Dare  you  say  that  they  were  all  fools 
and  madmen  fur  refusing  the  embraces  of  this  present  world, 
for  sUghting  its  smiles,  and  undervaluing  its  gi'catest  kind- 
nesses, and  choosing  that  favour  of  God,  though  with  the 
scorns  and  reproaches  of  the  world,  rather  than  to  hazard 
Iiis  anger,  whose  wrath  burns  to  the  bottom  of  hell?    B^^ 


JEStrS  THE  BEST  FRIEND  OF  MAX.  213 

hold,  what  a  glorious  company,  as  these  stand  upon  i\Iount 
Zlon  with  harps  in  their  hands,  -with  those  hundred 
and'  forty  and  four  thousand,  and  the  Lamb,  with  an  in- 
numcraljle  multitude  of  all  nations,  people,  and  languages ! 
Why,  all  these  were  uf  the  friends  and  acquaintances 
of  God,  or  else  they  had  never  had  those  crowns,  robes, 
and  palms  in  their  hands.  Now,  why  should  not  our  souls 
be  as  dear  to  us  as  theirs  were  to  them  1  Will  not  heaven 
be  as  good  for  us  as  them  ?  Is  it  not  as  needful  for 
us  to  get  a  Friend  of  God,  as  themi  Will  not  God  do  as 
much  for  us  as  them,  if  we  will  but  do  as  they  did,  walk 
with  him  ?  The  truth  of  it  is,  the  number  of  them  who  are 
saved  is  but  few,  in  comparison  of  the  multitudes  of  them 
who  know  not  God,  and  go  the  broad  way ;  yet,  for  all  that, 
take  them  absolutely,  they  are  abundance  ;  so  many  that 
the  Scripture  saith  they  are  innumerable.  Do  but  read  over 
the  history  of  some  of  their  lives,  turn  over  the  holy  records, 
look  sometimes  into  those  sacred  chronicles,  and  behold  how 
cheerfully  they  served  God,  how  actively  they  followed  the 
Lamb  wheresoever  he  went,  through  thick  and  thin.  Hear 
what  their  language  is  now  they  arc  got  home  safe,  now 
Christ  hath  brought  them  to  glory,  and  they  are  at  their 
Friend's  house.  What  do  they  talk  of  ?  What  is  their  dis- 
course about  I  Do  they  complain  what  a  sad  journey  they 
liad  of  it  through  a  howling  wilderness,  after  they  had  passed 
the  Red  Sea,  through  a  thousand  sorrows  and  trials?  Do 
they  say,  now  they  are  at  their  journey's  end,  that  they 
are  weary,  and  wish  they  had  never  taken  so  long  and  tedi- 
ous a  journey  1  Do  they  not  rather  speak  the  quite  contrary, 
ami  that  if  it  were  to  go  again,  they  would  do  it  with  far 
more  speed  and  cheerfulness  than  they  did  ?  Listen  !  hark ! 
methinks  I  hear  them  from  tlie  walls  of  the  new  .Jerusalem 
crying  out,  Come  away,  come  away;  fall  on  bravely;  follow 
your  business  gallantly  )nit  a  little  while  longer,  and  the 
city  is  your  own  ;  futcli  y.uir  scaling-ladders,  run  up  apace, 
iiiDUnt  the  ramparts,  fear  notliing,  though  the  devil  play  his 
artillery  upon  you;  yet  it  is  but  powder;  lie  shall  never 
give  you  a  mortal  wound;  resist  him  and  lu-  will  fly,  and 
tiie  field  is  yours;  tlie  spoil,  the  crown,  the  honour  will  pay 


214  HEAVEN  UPON  earth;  01?, 

for  your  pains,  blood,  and  danger.  Fall  on,  brave  soiils,  fall 
on;  the  more  valiant  you  be,  the  more  safe  you  are.  Me- 
thinks  I  hear  those  noble  saints  encouraging  you  to  get  ac- 
quaintance with  God,  and  saying  to  you  that  are  yet  afar 
off.  Come  near.  Come  away,  poor  souls,  come  away ;  what 
do  you  mean  thus  to  delay  ?  Oh,  little  do  you  think  what 
a  Friend  we  now  lind  of  God ;  it  was  but  a  little,  a  very 
little  that  was  told  us  of  the  excellency  of  Christ  and  the 
glories  of  this  place,  to  what  we  experience ;  it  Avas  no  false 
report  that  we  heard,  when  we  w^ere  upon  earth,  of  the  hap- 
piness of  heaven.  Oh !  here  is  a  prize  worth  the  running  for ; 
a  kingdom,  a  crown  worth  the  lighting  for,  an  estate  worth 
the  looking  after.  We  have  not  now  our  stint ;  we  are  not 
dieted  with  those  spiritual  dainties ;  we  have  not  now  and 
then  a  sip,  a  draught,  a  bit  in  a  corner,  but  we  are  at  the 
fountain,  we  are  daily  feasted  with  infinite  pleasures,  our 
hearts  are  full,  brim-full,  they  run  over,  we  swim  in  an 
ocean  of  spiritual  enjoyments ;  these  things  are  beyond  your 
capacity  now  to  understand.  Were  we  to  live  upon  earth 
again,  and  did  we  know  what  we  do  now  know,  we  should 
ever  pine  with  our  earnest  longing  for  God,  the  living 
God,  to  be  in  his  immediate  presence,  and  to  be  at  that 
angelical  work  of  praising,  serving,  and  loving  him  for  ever. 
Wherefore,  brethren,  let  us  encourage  one  another.  "  Come, 
let  us  go  up  to  the  house  of  the  Lord ;  his  dwelling  is  in 
Salem,  his  palace  is  upon  Moimt  Zion."  Why  should  not 
we  go  on  as  merrily  in  the  paths  of  wisdom,  as  the  wicked 
in  the  road  of  hell?  How  do  the  devil's  champions  en- 
courage and  hearten  one  another  up  !  How  do  they  laugh, 
sing,  and  roar,  as  if  their  life  were  the  only  life !  For  shame ! 
let's  tell  them  they  lie  in  their  teeth.  Who  have  the  best 
company,  they  or  we  1  The  patriarchs  and  prophets,  the 
apostles  and  thousands  of  martyrs  are  gone  singing  before ; 
some  of  our  dear  relations,  fathers,  brethren,  and  sisters,  are 
newly  welcomed  by  Christ  to  his  Father's  house ;  and  they 
are  blessing  that  rich  mercy  that  hath  conducted  them  to 
such  a  place,  to  such  a  Friend.  We  have  many  thousands 
of  saints  militant  that  are  going  along  with  us  as  fast  as 
they  can,  and  God  himself  will  bear  u§  company ;  and  why 


JESUS  THE  BEST  FRIEXP  OF  MAX.  215 

do  we  yet  linger  ?  Oh  that  we  were  upon  the  wing !  Oh 
that  our  souls  were  like  the  chariots  of  Aminadab !  Oh  that 
the  Lord  would  strentrthen  poor  short-winded  creatures !  Oh 
that  we  could  run  and  not  be  weary,  and  walk  and  not  faint ! 
Oh  that  we  might  have  now  and  then  a  hearty  meal,  and 
that  in  the  strength  of  them  we  could  travel  to  the  mount 
of  God  !  Oh  that  that  acquaintance  might  now  be  happilj' 
begun,  wliicii  may  never  have  an  cud  I  Oh  that  God  would 
visit  us  oft,  and  get  into  our  heai-ts !  Oh  that  lie  that  gave 
those  wortbies  in  former  times  so  much  grace,  would  pour 
out  of  the  same  gi-ace  in  abundance  upon  our  souls  1  Oh 
that  he  would  shed  abroad  his  love  in  our  hearts !  Oh  that 
we  could  maintain  a  constant  intercourse  with  him  here, 
till  we  came  to  a  perfect  enjoyment  of  him  in  glory  here- 
after !  Oh  that  we  may  see  tRy  face,  thy  blessed  face,  by 
fiiith !  Oh  that  thou  wouldst  cause  thy  glory  to  pass  before 
us !  Oh  tliat  thy  marvellous  loving-kindness  might  be 
made  known  to  a  company  of  poor  creatures  of  us,  whose 
desire  is  to  fear  thee,  who  would  fain  love  thee  with  the 
strength  of  our  souls !  Oh  blessed  are  they  that  love  thee, 
that  are  l)clovcd  l)y  thee ! 

5.  I  miglit  also  insist  upon  another  head  of  motives,  which 
is  named  in  the  text,  which  is  this :  "  Acquaint  now  thyself 
with  him,  and  thou  shalt  be  at  peace."  Though  there  be 
notliing  but  war  on  every  side,  you  shall  have  peace.  This 
]>eace  of  God,  whatsoever  you  may  think  of  it,  is  unspeak- 
aldy  advantageous ;  the  benefits  that  would  accrue  to  a  soul 
upon  tliis  ])cace  are  infinite.  It  is  a  peace  that  passeth  all 
understanding.  When  we  have  this  peace  concluded,  we 
may  drive  a  brave  trade,  without  disturbance,  for  the  richest 
commodities.  If  we  are  thus  acquainted  with  God,  we 
shall  have  such  a  peace  as  that  we  may  laugh  at  the  shak- 
ing of  the  spear,  and  not  be  much  disturljed  when  we  hear 
of  dreadful  things  abroad  in  the  world.  He  that  is  ac- 
quainted with  God  may  safely  venture  up  and  down,  he 
hath  God's  pas.s,  a  strong  man-of-war  for  his  convoy;  he 
hath  such  powerful  allies,  that  he  need  not  fear;  as  long 
as  he  is  at  peace  with  God,  he  is  sure  not  to  be  quite  over- 
pome  by  man.     lie  is  at  peace  with  liimself ;  when  the  air 


216  HEAVEN  Ul'ON  EARTH;    OK, 

echoes  with  drums  and  trumpets,  and  the  roaring  of  guns,  a 
music  that  pleaseth  the  devil's  ear,  he  may  still  rejoice, 
because  he  hath  a  bird  within,  which  sings  sweetly ;  there 
is  a  harmony  between  his  will  and  God's,  a  harmony  be- 
tween his  heart  and  his  mouth.     This  is  no  such  contemp- 
tible thing ;  and  if  you  knew  what  a  wounded  spirit,  a  fire 
in  the  bosom  is,  you  would  say  so.     This  peace  that  such 
a  one  hath,  is  a  well-grounded  peace ;  not  such  a  peace  as 
is  built  upon  ignorance  and  hardness  of  heart,  but  such  a 
one  as  results  from  the  sense  of  the  pardon  of  sin,  and  recon- 
ciliation with  God,  through  the  blood  of  Clirist :  that  blood  of 
Christ  hath  washed  his  conscience  fi-om  dead  works.    Sins  he 
had,  and  hath,  but  some  of  them  he  sees  lying  dead,  like  the 
Egyptians  upon  tlie  shore,  others  striving  for  life,  with,  a 
death's  wo\ind  upon  them ;  and  though  he  have  enemies 
still  living,  yet  they  are  such  as  shall  never  have  the  abso- 
lute dominion  over  him.     As  long  as  the  great  quarrel  be- 
tween him  and  God  is  at  an  end,  all  is  well  enough ;  the  law 
hath   nothing   against  him,  all  his  accusers  are  silenced ; 
Christ  hath  fulfilled  and  satisfied  the  law  for  him  ;  the  great 
Creator  hath  given  a  full  and  general  acquittance  ;  all  debts 
are  discharged  for  him ;  and  therefore  the  man  hath  little 
reason  to  trouble  liis  head  much  with  cares  and  fears.     Now 
he  may  go  up  and  down  anywhere,  and  not  fear  the  sergeant ; 
liis  noble  Surety  hath  paid  that  vast  debt,  he  hath  laid 
down  the  ten  thousand  talents  upon  the  nail,  so  that  the 
man  is  at  peace  with  God.    lie  is  also  at  peace  with  all  the 
creatures  in  the  world,  from  the  glorious  angels  that  are  in 
heaven,  to  the  meanest  insect  or  plant ;   they  are  so  far 
from  doing  him  any  real  harm,  that  they  all  are  servants  to 
tlie  friends  of  God,  they  all  stand  ready  to  oppose  their 
enemies ;  and  those  of  them  that  are  moi-tal  are  ready  to 
lay  down  their  lives  for  one  that  stands  thus  related  to  God. 
For  wlien  any  enter  into   covenant  with  God,  God   also 
makes  a  covenant  for  them  with  the  beasts  of  the  field. 
Great  peace  have  they  that  love  God's  law,  and  nothing 
shall  otfeud  them ;  such  are  at  peace  with  death  and  the 
grave.     We  read  of  some  profane  monsters  that  made  a 
covenant  with  death,  and  were  at  an  agreement  with  heU ; 


JKSU3  THE  BEST  FRIEXD  Cy  MAX.  £1'/ 

but  this  covenant  will  soon  be  broken,  because  he  that  hath 
the  keys  of  death  and  hell,  the  power  of  life  and  death 
never  subscribed  to  the  articles  of  their  agreement.  But 
now  the  godly  man  hath  a  Friend  that  hath  made  a  covenant 
for  him,  a  lirm  covenant  with  death  and  hell,  so  that  none 
of  them  shall  ever  do  him  the  least  wrong.  As  for  death, 
Christ  hath  taken  out  its  sting;  as  for  the  grave,  Christ  hath 
spiced  and  seasoned  it,  its  power  is  mastered,  its  terrible- 
ness  is  taken  away.  It's  now  no  prison  ;  Christ  hath  opened 
the  doors  of  it;  and  now  it  is  but  a  chamber  of  repose,  a 
bed  to  rest  in ;  and  he  that  hath  already  opened  this  door, 
when  it  was  bolted,  barred,  and  double-locked,  can  and  will 
erelong  open  it  again,  and  awaken  his  from  their  sleep ;  and 
is  this  inconsiderable  ?  Is  not  such  a  i)cace  as  this  is  desir- 
able ]  Who  that  is  well  in  his  wits  would  not  be  glad  to  be 
in  so  secure  a  condition  as  this  peace  will  put  him  in  ?  And 
who  are  like  to  have  the  benefit  of  this  peace  but  the  friends 
of  God  I  Oh,  therefore,  if  you  value  your  own  peace,  if  you 
would  be  undisturbed  from  storms  without  and  heart- 
quakes  within,  if  you  would  have  all  the  creatures  in 
lieaven  and  earth  at  peace  with  you,  if  you  would  have 
death  unstung,  and  the  grave  a  chamber  and  not  a  prison, 
why  then,  get  acquainted  with  God,  and  you  shall  be  at 
peace. 

G.  The  next  head  of  motives  I  might  take  from  these 
words,  "Thereby  good  shall  come  unto  you."  "Acquaint 
yourself  with  him,  and  be  at  peace ;  and  thereby  good  shall 
come  unto  you."  But  I  shall  here  be  but  brief.  Think  of 
what  you  will  that  is  good  for  you,  and  if  you  are  acquainted 
with  Go<l,  you  shall  have  it  fur  asking  for,  or  that  which  is 
far  better  than  that  whicli  you  desire:  for  the  Lord  God 
is  a  sun  and  a  shield ;  he  will  give  grace  and  glory,  and  no 
good  tiling  will  he  withhold  from  them  who  walk  uprightly ; 
that  is,  from  those  that  arc  acquainted  with  him.  All  his 
ways  are  mercy  and  truth  to  such  as  be  in  covenant  with 
him,  and  all  shall  work  together  for  good  to  them  that  love 
him.  Enlarge  thy  desires  as  wide  as  the  heavens,  request 
what  you  will,  a^k  never  so  much,  and  you  shall  have  it; 
and  what  would  you  have  more  ?     If  it  be  the  good  of  profit 


218  HEAVEN  UPON  EARTH  ;   OR, 

that  you  desire,  what  greater  gain  than  godliness  1  Who 
can  give  such  rewards  to  his  servants  as  God  ?  Who  will 
give  greater  portions  to  his  children  than  this  Father  ?  Who 
is  like  to  thrive  better  than  he  wlio  hath  such  a  vast  stock, 
such  a  great  trade,  such  quick  and  great  returns,  and,  above 
all,  such  a  Partner?  Oh  that  those  that  are  all  for  profit 
and  gain,  that  cry  out.  What  advantage  shall  it  be  to  me  if 
I  serve  God  ?  and  what  proiit  to  me,  if  I  am  acquainted  with 
liim  ? — oh  that  siich  would  but  do  that  wliich  will  be  most 
for  their  ])rofit !  I  would  desire  no  more  of  them  than  this. 
Oh  that  they  would  but  try  what  a  gainful  trade  religion 
in  its  power  is !  The  greatest  merchants  that  ever  walked 
the  exchange,  if  they  l)e  not  acquainted  with  God,  and  have 
not  Christ  for  their  Factor,  are  but  pedlers  to  the  saints.  One 
that  is  acquainted  with  God  gets  niore  in  one  hour,  in  one 
prayer,  at  one  sermon,  in  one  meditation,  than  all  the  rich 
men  of  the  world  are  worth,  put  all  their  estates  together. 
One  receives  his  peace,  the  other  his  pounds ;  the  one  hath, 
by  way  of  return,  a  great  deal  of  troublesome  lumber,  the 
other  his  box  of  precious  pearls,  and  a  jewel  of  an  infinite 
value.  Oh !  little  doth  the  laborious  worldling  think  what 
poor  and  small  gains  his  are,  when  he  gets  most,  to  what 
this  spiritual  merchant  gets ;  he  would  not  sell  what  he  gets 
sometimes  in  one  morning  for  all  the  riches  of  both  the 
Indies.  He  trades  in  such  commodities  that  will  not  suffer 
damage  upon  the  sea.  His  vessel  is  light  and  strong ;  the 
master  of  it  never  made  a  losing  voyage.  All  his  Avares 
are  invaluable ;  and  though  his  ship  be  in  many  a  dreadful 
storm,  though  sometimes  she  be  becalmed,  though  it  be 
long  before  she  returns;  yet  as  long  as  she  hath  such 
provisions  ^vithin,  such  a  Pilot,  such  anchors,  she  cannot 
miscarry ;  she  will  come  into  the  harbour  richly  laden. 
The  world  will  not  beUeve  this;  but  I  am  sure  there  is  never 
a  man  breathing,  but  will  sooner  say,  that  no  gain  is  like 
the  gain  of  Christ  and  glory.  One  return  from  Heaven, 
one  answer  of  prayer,  one  smile  from  God,  one  look  of 
love,  the  head  of  one  Goliah,  the  death  of  one  sin,  one 
soul  brought  home  to  Christ,  one  drooping  soul  comforted, 
is  a  greater  mercy  (for  all  the  ignorant  world  make  nothing 


3T.SVS  THE  BES*f  FRIEXU  OF  MAN.  ,  219 

of  such  things  as  these)  than  to  be  invested  -with  tlie  great- 
est honours,  than  to  be  possessed  of  all  the  riches,  than  to 
enjoy  all  the  pleasures  that  the  whole  world  can  afford. 
But  oh,  were  men's  ej-es  opened,  were  men  within  sight  of 
those  devouring  flames,  then  they  would  believe  that  a 
Christ  was  worth  the  having,  grace  a  pearl  that  cannot  be 
overvalued,  and  that  no  trade  was  comj)arable  to  a  spiritual 
merchant,  no  art  like  that  by  which  one  may  turn  every- 
thing into  gold.  But  if  it  be  the  good  of  pleasure  you  look 
more  after,  can  there  be  greater  pleasures  than  those  which 
are  in  the  presence  of  God  ?  Can  there  be  any  greater  plea- 
sures than  to  rejoice  in  God,  and  to  be  made  welcome  by 
him,  than  to  drink  flagons  of  that  excellent  liquor  which  is 
better  than  wine  ?  Can  there  be  better  music  than  to  hear 
so  manj'  millions  of  sweet  voices  singing  hallelujahs?  Oh, 
there's  a  concert !  There's  melody  indeed!  If  you  desire 
that  other  good,  the  good  of  honesty,  a  rare  accomplishment, 
perfection  of  grace,  purity  of  soul;  wherewithal  shall  a 
young  man  choose  his  v.ays,  but  by  taking  heed  thereto, 
according  to  His  word  ?  V/ell  then,  lay  all  these  motives  to- 
gether, and  let  us  see  whether  they  will  any  whit  i)revail. 
If  the  nature  of  the  Person  with  whom  I  would  fain  have 
you  acquainted,  if  all  these  admirable  qualities  that  are  in 
him  (if  I  may  so  call  them)  may  signify  anything;  if  all 
those  glorious  effects  of  acquaintance  with  God  weigh  any- 
thing with  you,  one  would  think  by  this  time  you  should  be 
well  resolved.  If  the  danger  of  not  being  acquainted  with 
God  may  make  you  afraid  of  standing  it  out;  if  good  or 
evil,  if  peace  or  war,  if  life  or  death,  if  all  this  be  as  much 
as  nothing,  what  then  is  something?  If  the  frequent 
pleading  of  mercy,  if  the  blood  of  Christ  have  any  voice,  if 
the  expostulations  of  his  ambassadors  may  be  heard,  why 
should  you  not  then  be  persuaded  ?  If  all  this  will  not 
TTiDVc  you,  what  can  we  say  more?  If  we  could  show  you 
heaven,  and  the  glories  of  another  world,  could  we  let  you 
see  the  fiice  of  Christ,  could  we  any  \v;iy  in  the  world  reach 
your  hearts,  and  jjcrsuade  you  by  any  means  to  mind  the 
things  of  eternal  peace,  we  would  do  it  with  all  our  hearts. 
If  we  were  sure  to  get  you  with  us,  and  to  bring  you  ac- 


220  HEAVEIf  CPOX  EAU'rn  ;    OR, 

(luainted  with  God,  wc  could  willingly  come  begging  on  our 
liare  knees  to  you,  and  beseech  you  to  be  reconciled  to  God. 
We  see  that  dismal  day  coming,  and  are  grieved  to  think 
what  a  sad  taking  you  will  be  in  then ;  we  know  the  case 
will  then  be  altered  with  them  who  will  not  be  persuaded 
to  be  reconciled  to  God.     Uh  what  a  woful  condition  will 
they  be  in,  who  have  heard  or  read  these  sermons,  and  yet 
for  all  that  would  not  mind  the  looking  after  acquaintance 
Avith  God  !      How  will  such  wish  that  they  had  never  been 
born,  or  that  they  had  their  being  in  some  of  the  dark  savage 
corners  of  the  Avorld,  where  they  might  never  have  heard  of 
the  doctrine  of  reconciliation,  being  acquainted  with  God, 
and  union  with  Christ,  peace  with  their  otlended  Maker, 
rather  than,  having  heard  of  these  things,  to  make  light 
of  them !      Oh,  to  hear  of  such  a  Friend,  and   to  have 
him  for  an  Enemy ;  to  hear  of  peace,  and  to  choose  war ; 
to  hear  of  heaven,  and  go  to   hell;   this  is   sad   indeed. 
It  would  have  been  far  better  for  such  that  they  had  never 
known  the  ways  of  God,  than,  after  they  had  known  them, 
to  go  in  the  ways  of  folly.     Oh  that  men  and  women  had 
but  such  serious  thoughts  of  these  things  as  they  will  have 
erelong !     Oh  that  they  would  but  believe  heaven,  and  hell, 
and  eternity  to  be  such  realities,  as  shortly  they  will !     Oh 
that  men's  hearts  were  but  affected  with  things,  as  they 
will  be  when  their  souls  are  just  a-going,  or  a  little  after 
they  are  in  another  world !     But,  oh  the  miserable  condi- 
tion of  the  world !     Oh  the  lamentable  state  of  professors, 
that  make  no  more  of  the  favour  or  displeasure  of  God! 
Nay,  may  I  not  say,  oh  the  folly  of  the  children  of  God 
themselves,  that  are  no  more  in  God's  company,  when  they 
know  they  may  be  so  welcome,  when  they  have  tasted  so 
oft  of  his  kindness,  when  they  were  made  so  much  of  the 
last  time  that  they  gave  him  a  visit !     Are  not  men  in  a 
deep  sleep,  that  they  do  not  hear?     Are  they  not  blind, 
that  they  do  not  see  1     Arc  they  not  ignorant,  foolish,  and 
mad,  that  they  do  not  understand  their  interest  any  better] 
It  is  not  without  good  reason  that  the  Spirit  of  God  doth  so 
oft  cry  out  upon  sinners  for  their  folly ;  the  Scriptm-e  saitli 
not  in  vain,  that  "  tlierc  is  none  that  hath  understanding, 


3ESVS  TUB  BEST  FR1E5D  OF  MAN.  221 

no,  not  one."  No  wonder  that  they  who  have  but  half  a 
cure  see  men  like  trees;  that  those  who  never  had  a 
thorough  work  do  not  prize  Christ.  Oh  that  those  who 
have  been  brought  nigh  by  gi-ace,  who  were  sometimes  afar 
off,  that  such  shuuld  be  so  much  strangers ;  for  those  that 
have  mot  with  such  kind  entertainment  at  his  house,  for 
these  to  keep  off  so,  to  come  so  seldom ;  for  them  who  have 
fed  so  liigh  at  the  King's  table,  to  fall  to  their  trash,  their 
husks;  this  is  a  shame  indeed,  as  if  the  devil  kept  a  better 
liouse  than  God.  Christians,  doth  God  deserve  this  at  your 
hands  i  How  unkindly  do  you  think  he  takes  this  from 
you  !  What  will  the  world  say '?  Look  how  his  own  ac- 
quaintance despise  him !  How  will  the  devil  insult !  Oh 
how  do  the  hearts  of  your  fellow-Christians  ache,  to  see 
how  strange  youi*  carriage  is !  How  do  they  tremble  to 
tliink,  what  if  that  hne  house  be  built  uj)on  the  sands ! 
Christians,  you  who  seldom  or  complimentally  visit  God, 
betliiuk  yourselves  well  what  you  do,  when  you  begin  to 
Ije  cold  in  your  affections  to  this  Friend ;  remember  from 
\\  hence  you  are  fallen,  and  repent,  and  do  your  first  works ; 
remember  what  entertainment  you  have  sometimes  had  at 
God's  house ;  forget  not  all  his  kindnesses ;  of  all  the  crea- 
tures in  the  world,  you  have  no  cause  to  carry  yourselves 
so  towards  God.  I  tell  you  again,  the  world  stands  by  and 
looks  on,  to  see  what  there  is  in  you  more  than  in  others ; 
tli(  y  UKirk  your  lives  more  than  you  are  aware  of,  it  may 
be.  ^^  herefore,  look  to  yourselves,  take  lieed  how  you  carry 
yourselves  before  them.  Oh,  why  should  they  see  your 
faces  pale,  when  you  may  feed  so  highly  /  Oh,  show  them 
by  your  countenance  that  you  feed  upon  wliole-some  food  ! 
(Jh  let  your  breath  smell  sweet,  let  your  discourse  Ijo  more 
savoury  of  the  things  of  God !  Labour  to  maintain  a  sweet, 
constant,  uninterrupted  intercourse  with  God,  to  walk  witli 
jiim.  Ob,  Httle  do  you  think  wliat  you  lose  by  your  coming 
so  seldom  to  tiiis  Friend.  I  appeal  to  your  own  exj>erience. 
Was  not  that  disli  you  eat  last  at  liis  table  sweet  I  And 
what,  flo  you  tliiuk  tliat  God  doth  not  still  keej)  as  good  a 
lioubc  as  lie  diil  i  i>o  you  believe  tliat  lie  lialh  spent  ail 
liis  best  wines  i     Can  that  fountain  ever  be  emptied  ?     Is 

P 


222  HEAVEN  UPON  EARTH  ;   OR, 

there  not  l)read  and  good  cheer  enough  in  your  Father's 
house  1  Believe  it,  God  hath  other  kind  of  entertainments, 
richer  cheer,  better  fare  still  to  make  you  welcome  with,  if 
you  would  not  be  so  strange,  if  you  would  but  come  oftener 
to  him.  As  for  Christians,  methinks  I  need  not  use  so 
many  Avords  to  persuade  you,  methinks  you  that  know  how 
sweet  his  company  is  should  desire  to  be  never  out  of  it. 
Christians,  I  tell  you  plainly,  if  you  ever  expect  true  peace 
in  your  life,  and  true  joy  and  comfort  at  death,  it's  your 
only  way  to  keep  close  to  God ;  visit  him  oft  l\v  secret  prayer 
and  other  kind  of  duties,  and  then  you  shall  ever  and  anon 
meet  with  that  which  will  sweeten  your  greatest  diligence, 
and  abundantly  make  amends  for  your  pains.  Knock  at 
his  door,  ask  for  him,  and  resolve  to  stay  till  he  comes ; 
though  he  come  not  at  the  first,  second,  or  third  knocking, 
yet  I  am  sure  he  is  within,  and  will  come  at  last,  if  you 
w'ill  but  wait;  and  when  you  have  once  again  met  with 
him,  oh  let  him  not  go,  but  tell  him  seriously  that  you  can- 
not bear  his  absence ;  he  shall  be  your  God  and  Friend, 
living  and  dying ;  death  itself  shall  not  part  you.  Go  also 
and  tell  your  friends  you  have  found  Him  whom  your  soul 
loves,  that  you  have  met  with  Jesus,  and  see  if  you  can 
get  them  too  to  come  out  and  see  him ;  bid  them  taste  and 
see  how  good  the  Lord  is ;  commend  him  all  you  can  to 
your  poor  Christless  friends.  But  you  are  not  the  persons 
that  I  intended  to  speak  to,  only  thus  a  little  by  the  by, 
that  I  maj'^  a  little  warni  my  o\\n  heart  and  yours  in  this 
great  duty  of  maintaining  an  intimate  close  converse  and 
acquaintance  with  God.  But  my  business  is  to  go  out  into 
the  highways  and  hedges,  and  to  invite  poor  wandering 
strangers  that  have  nothing  to  live  upon  themselves,  and 
that  do  not  know  what  a  noble  open  house  God  keeps,  that 
never  tasted  of  his  kindness  in  Christ,  to  come  to  tliis  royal 
least,  and  to  eat  their  lill  of  such  food  as  they  can  never  eat 
too  much  of,  never  be  surfeited  with.  "  Unto  you,  0  men, 
I  call ;  and  my  voice  is  to  the  sons  of  men.  0  ye  simple, 
understand  wisdom ;  and,  ye  fools,  be  ye  of  an  understand- 
ing heart,"  Prov.  viii.  4,  o.  "  Hear,  0  ye  deaf,  and  see,  0 
Mind;  let  the  dead  hear  the  voice  of  God,  and  live."    Then 


JESPS  THE  BEST  FKIEXD  OF  5IAX.  223 

hear  wliat  1  huve  been  speaking  of.    I  have  almost  done  my 
message.     Consider  well  of  these  things,  as  you  tender  the 
displeasm-e  of  God,  as  you  value  your  souls ;  be  serious ;  re- 
member what  it   is   that  I  have  been  discoursing  to  you 
about ;  read  it  over  again,  and  study  it ;  read  and  pray,  pray 
and  read,  and  turn  this  exhortation  into  j)rayer  ;  take  witlx 
you  words,  and  say,  Oh  that  this  might  be  the  sermon  that 
might  bring  me  acquainted  with  God !     Oh  that  this  might 
be  tlie  man  that  might  bring  me  to  some  knowledge  of  Christ  1 
Oh  that  this  might  be  the  happy  day  wherein  a  match, 
may  be  concluded  between  my  soul  and  tlie  precious  Jesus ! 
But  alas,  alas,  where  are  the  hearts  that  are  thus  smitten  ? 
Where  are  the  souls  that  are  any  wliit  taken  with  this  in- 
finite beauty  ?     How  few  liavc  any  real  love  or  good  will 
for  Christ  I     Oh,  who  hath  believed  our  report,  and  to  whom 
is  the  arm  of  the  Lord  revealed?      Though  I  and  many 
hundreds  more  have  been  pleading  thus  with  sinners ;  though 
some  of  the  ambassadors  of  peace  weep  l)ittorly,  that  their 
message  is  no  more  kindly  entertained  ;  though  their  public 
preaching  be  followed  with  private  prayers  and  secret  groans; 
though  they  expostulate  the  case  with  poor  refractory  crea- 
tures, witli  all  the  earnestness  that  they  can  for  their  lives ; 
though  we  use  the  most  powerful  arguments  that  we  can, 
and  deliver  them  with  all  the  vehemeney,  seriousness,  and 
compassion  that  we   can  for  our  souls  ;  yet  how  are  the 
greatest  part  of  our  hearers  unconcerned !     Is  not  a  great 
part  of  our  auditory  as  stujjid  and  senseless  as  the  vei-y 
Btoncs  they  tread  on  ?     The  more  is  our  sorrow.     We  fear,  as 
to  the  most  of  them  that  hear  us,  what  we  speak  is  lost. 
It  may  be  they  may  be  a  little  atlectcd  just  at  the  hearing,  or 
for  jui  hour  or  two ;  l)ut,  oh  that  these  truths  might  have 
a  lively  and  abiding  imjiression  on  meirs  hearts!     I  fear — 
oh  that  they  were  causeless  fears! — I  fear  tliat  most  of  you 
that  have  heard  f)f  these  things  will  go  away,  and  (luickly 
forget  what  weighty  things  you  have  heard  ;  perliajis  some 
of  you  may  sjiy,  Tlie  man  w;i.s  very  earnest,  and  some  of  his 
expressions  were  piercing.     0  friends,  I  hope  it  is  not  your 
commendation  that  I  desire  !     Oh  that  I  mav,  with  a  sindc 
heart,  respect  God'a  glory!     I  say  again,  I  would  not  be 


224  HKAVDiV  UPON  EAKTIi;    OR, 

pleased  with  your  praise,  nor  would  I  fear  your  dispraise ; 
it 's  your  souls  I  want ;  and  may  I  Init  manage  my  great 
work  in  this  successfully,  and  see  you  acquainted  with  God, 
before  I  leave  you  for  ever,  I  hope  I  should  be  contented  to 
be  trod  in  the  dirt.  Oh  that  my  heart  may  not  deceive  me ! 
Oh  that  my  compassion  to  your  souls  were  greater,  a  thou- 
sand times  greater !  Oil  that  I  could  never  speak  to  you 
of  such  things  as  these  without  tears !  I  must  again  and 
again  profess  I  am  ashamed  of  my  heart,  that  it  is  no  more 
sensible  of  these  v/eighty  affairs !  But,  0  mighty  and  glo- 
rious God,  if  thou  pleasest,  thou  canst  out  of  the  mouth  of  a 
babe  and  suckling  ordain  strength !  Oh  that  thou  wouldst 
make  the  worm  Jacob  to  thrash  mountains !  Oh  that  thou 
wouldst  make  use  of  the  most  unworthy  and  weakest  instru- 
ment, in  that  honourable  service  of  bringing  home  some 
souls  to  thyself!  Oh,  if  but  any  one  soul,  if  but  one  soul 
that  was  estranged  from  God,  might  by  these  lines  be  brought 
acquainted  with  him,  if  I  might  prevail  with  any  other 
stubborn  enemy  to  lay  down  his  weapons,  and  be  friends 
with  him,  I  sh(nild  think  my  pains  Avell  bestowed ;  though 
(if  that  will  make  you  to  regard  it  ever  the  more)  this  work 
hath  cost  me  many  an  hour's  study,  and  it  hath  been  inter- 
rupted with  many  bodily  distempers,  groans  and  sorrows, 
fears  and  sighs.  Yet  if,  after  all  my  travail,  I  may  hear  of 
any  children  born  of  God ;  if  I  may  meet  but  one  soul  the 
better  for  it,  by  it  brought  to  glory,  I  shall  have  abundant 
cause  to  bless  my  God,  and  to  rejoice  that  my  labour  hath 
not  been  in  vain  in  the  Lord.  But  if  I  might  have  more, 
I  should  have  still  more  cause  to  adore  intinite  goodness 
and  rich  grace  !  0  my  dear  friends !  0  precious  and  im- 
mortal souls  !  What  shall  I  say  to  you  1  What  shall  I  do 
for  you  ?  Oh  did  you  but  know  how  hardly  I  fetch  my  breath 
at  this  time ;  did  you  l)ut  sec  what  a  crazy  creature  he  is 
that  writes  to  you ;  did  you  but  know  how  faint  he  hath 
been  sometimes  in  speaking  to  you,  you  would  go  nigh  to 
pity  him.  Oh  pity  yourselves !  Oh  pity  your  own  souls, 
that  erelong  must  be  turned  naked  out  of  your  bodies,  and 
hear  the  cxposlulations  of  a  dying  man,  who  would  gladly 
live  with  yuu  in  everlasting  glory,  aud  zneut  you  ail  among 


JESTTS  THE  BEST  miEND  OF  MAN*.  225 

the  frieiuls  of  the  Bridegroom  ;  who  longs  to  see  you  among 
the  sons  of  God,  in  that  great  meeting,  when  the  Father  sliall 
send  his  servants  the  angels  to  fetch  all  his  children  home 
to  his  own  house !     Oh  pity  your  souls,  and  let  not  all  my 
pains  be  lost,  trample  not  under  your  feet  the  blood  of  the 
covenant,  neither  count  it  a  common  thing:   remember 
that  the  slighting  of  Christ  is  a  dangerous  thmg ;  the  loss 
of  his  favour,  and  the  loss  of  your  soul,  must  go  together ! 
Oil,  how  shall  I  leave  you !     How  shall  I  part  with  you ! 
Shall  I  go  before  my  work  is  done  ?     What  shall  I  say 
more  1     What  arguments  shall  I  further  make  use  of?     Oh 
that  I  knew  what  to  saj',  that  I  might  prevail !     And  are 
you  still  resolved  to  put  me  off  with  frivolous  excuses? 
Can  you  put  off  your  consciences  thus?     Are  you  still  con- 
tented to  be  aliens  and  strangers?     If  you  are,  know  this, 
that  I  must  leave  these  lines  to  bear  witness  against  you ; 
remember  this,  that  you  were  told  of  these  things  again  and 
again.     Those  that  can  forget  sermons  here  shall  remember 
them  hereafter  ?     If  you  be  not  the  better  for  this  discourse, 
you  will  curse  the  day  that  ever  you  heard  it;  it  will  be  a 
cutting  reflection,  when,  another  day,  you  shall  say  to  your 
own  soul,  At  such  a  time,  such  a  one  did  beseech  me  in 
Christ's  stead  to  ])e  reconciled  to  God,  and  I  would  not: 
wretched  man  that  I  was!   I  made  nothing  of  all  the  oflers 
of  grace  and  mercy,  I  made  little  accmint  of  these  intoler- 
able torments  which  now  make  me  gnash  my  teeth  !     Hear, 
0  unhappy  creature,  that  art  yet  alive;  be  not  thou  i)ast 
liope !     Oh  that  thou  mayest  see  thy  sad  state  before  it  be 
quite  past  remedy !     Oh  let  me  take  up  a  lamentation  for 
thee,  as  one  whose  condition  is  beyond  expression  deplor- 
able !     Oh  that  I  could  speak  as  afVectionately  to  you  as  one 
did  lately,  wlio  spent  bis  strength  and  life  amongst  you  all, 
viz.,  that  I  can  neither  eat  nor  drink,  nor  sleep  quietly, 
whilst  I  tbiiik  of  the  danger  that  precious  souls  run  every 
moment,  while  they  are  unacquainted  with  God  !     Oh  that 
mine  eyes  were  waters,  and  my  head  a  fountain  of  tears, 
that  I  might  weep  day  and  nigbt  for  poor  Christless  crea- 
tures, that  laugh  and  arc  as  cheerful  as  if  no  danger  were  near 
them ;  whertus  that  dismal  day  approaches  apace,  u  hereia 


226  HEAVEN  UPON  EAR-ril  ;   OR,     ■ 

they  must  bid  an  everlasting  farewell  to  all  their  pleasures, 
and  lie  down  for  ever  under  the  scalding  wrath  of  an  angry 
God!  Oh  stand  astonished,  0  heavens,  and  wonder,  0 
earth!  Here's  a  man  that  had  rather  be  a  beast  than  a 
man,  a  devil  than  a  saint,  that  prefers  hell  before  heaven, 
that  loves  death  and  hates  life ;  here 's  a  man  that  makes 
nothing  of  going  to  hell;  damnation  is  a  thing  that  he  jests 
with;  'tis  but  damning,  he  saith.  But  damning!  Is  that 
so  light  a  thing — a  thing  to  be  laughed  at !  Well,  if  that 
damning  be  nothing,  never  complain  of  it,  when  you  feel  it. 
If  it  be  nothing,  never  groan  and  bite  your  tongue,  nor 
gnash  your  teeth  for  it.  If  heaven,  and  your  soul,  the 
favour  of  God,  eternal  happiness,  be  such  small  matters, 
never  complain  for  the  loss  of  them.  Well  then,  belike 
you  are  pleased  very  well  with  your  choice,  and  you  do 
choose  rather  to  enjoy  the  pleasures  of  sin  for  a  moment, 
than  the  pleasures  of  holiness,  which  last  for  ever.  There 
stands  a  sinner  that  hears  all  this,  and  frets  and  foameth  at 
the  hearing  of  it ;  it 's  a  torture  to  his  soul  to  be  within  the 
sound  of  such  truths !  Why,  act  like  one  in  his  wits.  If  the 
liearing  of  hell  and  damnation  be  so  troublesome,  what  will 
the  feeling  of  it  be,thinkest  thou  ?  But  that  I  may,  if  possible, 
prevail,  I  shall  leave  a  few  serious  questions  with  you,  which  I 
charge  you,  in  the  presence  of  God,  seriously  to  consider, 
and  to  give  a  wise  answer  to  them. 

Quest.  1.  Are  those  things  which  you  have  heard,  true, 
or  are  tlicj'  not  ?  Doth  not  the  Scriptures  speak  the  same 
things  which  I  do  ?  Dare  you  say  that  the  Word  of  Truth 
is  false  1  Do  but  open  the  Bible,  dip  where  you  will ;  what 
is  that  you  read  there  1  Is  it  not  something  that  hath  a  ten- 
dency to  what  I  have  been  teaching  1  Oh  that  you  would 
but  give  yourselves  the  trouble  of  searching  the  Scriptures, 
to  see  whether  these  things  are  so !  To  what  pm-pose,  do  you 
tliink,  sill  )uld  we  spend  our  breath  ?  To  what  jnirpose  should 
we  follow  you  with  such  exhortations,  if  we  had  not  soine 
grounds  for  what  we  say  ?  If  there  be  no  such  thing  in  the 
word  of  God,  why  then  do  you  not  say  so  1  Why  do  you  not 
show  us  it,  if  there  be  such  a  place  that  saith  there  is  no 
need  of  repentance,  that  man's  condition  is  safe  enough  al- 


JEStS  TnE  BESf  PRIEXD  OF  MAN.         227 

ready,  and  tluit,  lu'  may  do  well  enough,  tlioiigh  he  be  never 
reconciled  to  God  ?     Do  you  think  that  we  take  delight  in 
vexing  men  and  women  ?     Do  you  conceive  that  it  pleaseth 
us  to  displease  you,  and  to  get  your  hatred?      Do  you  not 
believe  that  a  great  many  of  us,  if  it  might  consist  with 
God's  honour  and  your  welfare,  had  not  far  rather  be  ex- 
cused ?     Can  any  man  imagine  that  so  many  thousands  of 
prophets,  apostles,  and  ministers,  in  such  distant  ages,  and 
in  such  distant  places,  should  all  agree  in  this,  to  impose  a 
falsity  upon  the  world  I    Would  any  man  be  so  mad  as  to  in- 
vent such  things  as  these,  which  are  so  conti'ary  to  men's 
dispositions,  if  he  had  not  abundant  warrant  from  God  him- 
self?    Is  it  possil)le  that  men  should  make  such  complaints, 
and  shed  so  many  tears,  and  be  in  such  agonies  about  these 
things,  if  there  were  nothing  at  all  in  them  ?     Are  all  the 
experiences  of  so  many  thousands  of  saints  but  mere  fancies  1 
Speak,  Christian,  speak.    What  do  you  say  to  this?    Are  all 
thy  joys,  thy  answers  of  prayers,  those  sweet  dishes  that 
thou  hast  sometimes  fed  upon,  but  dreams  ?     Doth  not  thy 
very  blood  stir  in  thee,  at  the  very  putting  such  a  question 
to  thee  ?     Canst  thou  not  say  that  thou  hast  seen,  that  thou 
liast  felt,  and  that  thou  hast  known  undoubtedly,  that  spiri- 
tual things  are  realities,  the  greatest  realities  in  the  world, 
and  that  thou  hast  been  as  much  affected  with  them  as  ever 
tlujii  wert  with  the  things  of  sense  ?     Let  me,  the  meanest  of 
ten  thou.sand,  tell  the  stiffest  atheist  in  the  world,  that  I  have 
seen  these  things  so  realized,  that  I  shall  sooner  believe  that 
1  am  turned  to  a  stone,  or  am    dead,    than  believe  that 
spirituals  arc  nullities  and  fancies.     I  am  confident,  if  there 
be  any  credit  to  be  given  to  both  eyes  and  ears,  then  these 
things  are  true;  and  had  you  seen  but  wliat  I  have  seen  in 
dying  saints,  and  heard  what  I  have    heard,   you    would 
easily  have  been  convinced    that    there   is   something   in 
comnuniion  with  God,  something  in  spiritual  joys.     I  am 
sure,  if  there  be  any  truth  in  the  Scriptures,  if  the  word 
of  God  be  true,  if  Christ  ami  the  apostles  were  not  all  mis- 
taken, then  tliesc  things  are  true.     If  I  sliould   tell  you 
a  business  tl'at  <li<l  concern  your  house,  or  your  children,  or 
body,  or  any  worldly  thing  whatever,  upon  my  owu  per* 


22S  nEAVEN  UPON  EARTH  ;    OK, 

sonal  knowledge,  would  you  not  readily  assent  to  what  I 
say?  I  am  persuaded  you  would  be  far  from,  suspecting 
the  truth  of  what  I  affirmed.  I  am  ready  to  think  that 
there  is  none  of  you  all  that  think  that  I  dare  tell  you  that 
which  is  false.  Oh  then,  why  will  you  not  believe  me  in  a 
business  of  far  greater  consequence  1     And  if  you  ask  me,  to 

what  purpose  I  spend  so  much  time  for  notliing  ? Wliat 

need  I  speak  at  this  rate  ?  What,  will  I  make  infidels  of 
you  all  ?  What,  do  I  think  that  you  are  such  atheists,  as 
not  to  believe  that  the  word  of  God  is  true?  Well  then, 
you  yourselves  are  witnesses  that  the  word  of  God  is  true, 
and  that  you  do  believe  all  that  is  contained  in  it ;  and  by 
rational  inferences  deduced  from  it.  I  shall  therefore  take 
it  for  granted  that  you  give  your  assent  to  these  things,  if 
you  be  Christians  in  profession ;  your  very  name  speaks  as 
much.     Now,  my  next  question  shall  be  this : — 

Quest.  2.  Are  these  things  of  weight  and  importance,  or 
are  they  not  ?  You  hear  that  they  are  matters  that  con- 
cern your  eternal  life  or  death,  soul  affairs;  and  a,re  not 
these  matters  of  the  greatest  consequence  ?  If  acquaintance 
Vfith  God,  the  happiness  or  misery  of  a  soul,  your  making 
or  undoing  for  ever,  be  inconsiderable  things,  what  then  are 
great  things  ?  Is  it  a  matter  of  gi-eater  importance  to  lose 
the  sight  of  a  lascivious  jilay  ?  Is  it  an  affair  of  greater 
weight  to  have  the  frowns  of  a  wanton  mistress,  or  the 
frown  of  a  God  ?  You  said  even  now,  that  the  word  of 
God  was  true;  if  you  will  stand  to  that,  I  desire  no  more. 
How  is  it  written  ?  Read  a  verse  or  two ;  turn  to  Matthew 
V.  20,  "  Except  your  righteousness  exceed  the  righteousness 
of  the  scribes  and  Pharisees,  you  shall  in  no  case  enter  into 
the  kingdom  of  heaven ;"  and  John  iii.  3,  "  Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God."  And 
God  will  pour  out  his  wrath  upon  the  heathen,  and  upon 
the  families  that  call  not  upon  his  name.  Doth  not  the 
Scripture  say  that  is  the  one  thing  necessary?  Are  not 
these  things  called  by  the  Lord  Christ  the  Aveightier 
things?  Matt,  xxiii.  23.  I  hope  you  will  not  say  that  God 
is  mistaken,  and  that  the  Scripture  speaks  more  of  these 
piatters  than  needs.     What,  are  you  gone  from  your  word 


JESUS  THE  BEST  FRIEND  OP  MAN.  229 

SO  soon  ?  Did  not  you  say  tliat  the  word  of  God  was  true, 
and  are  you  now  of  anotlier  mind,  because  you  find  tliat  it 
requires  more  strictness  than  you  are  willing  to  submit  to  ? 
But  are  you  ashamed  of  tluit,  and  are  you  convinced  of  this 
also,  tliat  the  doctrines  of  reconciliation,  acquaintance,  and 
peace  with  God,  are  attairs  of  the  higliest  importance  in  the 
world  ?  And  do  you  indeed  believe  this  'i  and  will  you 
stand  to  it  ?  Well  then,  my  next  question  shall  be  this : — • 
Quest.  3.  What  do  you  mean  then,  to  mind  such  tilings 
as  you  acknowledge  to  be  most  unquestionaI)ly  true,  and  of 
the  greatest  consequence,  with  so  much  indifference  and 
coldness]  What  reason  have  you  then  for  your  strange 
neglect  in  your  prosecution  of  them  1  What  say  they  are 
the  greatest  things  in  the  world  ]  and  will  you  say  they  are 
least  to  be  looked  after  ?  Is  it  any  prudence  and  wisdom 
to  be  very  serious  about  trifles,  and  to  trifle  about  the  most 
serious  things  I  Are  heaven,  the  love  of  God,  and  the  like, 
by  your  own  confession,  the  most  weighty,  and  will  you 
make  light  of  them  1  Oh,  folly  and  hypocrisy!  Out  of  thy 
own  mouth  thou  shalt  be  condemned.  Dost  tliou  know  that 
heaven  and  hell  are  before  thee  ?  Dost  thou  know  that  the 
one  is  unspeakably  glorious,  and  the  other  unspeakably 
<lrea<lfiil?  and  yet,  for  all  this,  dost  thou  stand  demurring 
^^hich  of  these  thou  shouldst  choose  I  And  darest  thou  for 
all  this  venture  on  in  a  way  which  leads  to  the  region  of 
eternal  darkness?  And  though  tliose  that  know  the  way 
bi'tter  than  you,  and  see  you  ride  on  so  hastily  and  merrily, 
call  after  you  with  earnestness,  yet  do  you  still  turn  your 
back  upon  them  1  Consider  wliether  you  act  in  these  afliiirs 
like  one  that  is  well  in  bis  wits.  Is  God  the  best  Friend  in 
the  wurld,  and  yet  his  kindness  least  to  be  regarded  /  j\lan, 
what  hast  tliou  to  say  for  thyself?  Oli  what  brutes,  and 
how  irrational  are  men  in  their  spiritual  matters!  How  do 
they  contradict  themselves!  IIow  do  they  say  one  thing, 
and  do  theijuite  contrary!  Oh  let  me,  in  a  word  or  two,  renew 
my  expostulation  with  them  who  are  bjath  to  be  accounted 
fools!  What  reason  liiive  you  to  undervalne  the  favour  nf 
God  as  you  do  {  What  reason  liave  you  thns  foolishly  to 
■•.ast  away  yourselves,  and  to  slight  acquaintance  with  your 


230  HEAVEN  TTPON  EARTH  ;   OK, 

Maker?  Let  me  plead  ■with  yoii  in  the  language  of  a 
reverend  divine  (Richard  Baxter)  of  onr  own.  Look  up 
yonr  best  and  strongest  reasons ;  and  if  you  see  a  man  put 
his  hand  into  the  fire  till  it  burn  off,  you'll  marvel  at  it. 
But  this  is  a  thing  that  a  man  may  have  reason  for,  as 
Bishop  Cranmer  had,  when  he  burnt  off  his  hand  for  sub- 
Bcribing  to  popery.  If  you  see  a  man  cut  off  a  leg  or  an 
arm,  it's  a  sad  sight;  but  this  is  a  thing  that  a  man  may 
have  good  reason  for,  as  many  a  man  doth  it  to  save  his 
life.  If  you  see  a  man  give  his  body  to  be  burnt  to  ashes, 
and  to  be  tormented  with  strappadoes  and  racks,  and  refuse 
deliverance  when  it  is  offered :  this  is  a  hard  case  to  flesh 
and  blood ;  but  this  a  man  may  have  good  reason  for,  as  you 
see  in  Heb.  xi.  33-38,  and  as  many  a  hundred  martyrs  have 
done.  But  for  a  man  to  forsake  tlie  Lord  that  made  him, 
for  a  man  to  run  into  the  fire  of  hell  when  he  is  told  of  it 
and  entreated  to  turn  that  he  might  be  saved,  tliis  is  a 
thing  that  can  have  no  reason  in  it,  that  is  reason  indeed, 
to  justify  or  excuse  it.  For  heaven  will  paj^  for  the  loss  of 
anything  that  we  can  lose  to  get  it,  or  for  any  labom-  that 
we  bestow  for  it ;  but  nothing  can  pay  for  the  loss  of  heaven. 
Read  on  in  Mr.  Baxter's  "Call  to  the  Unconverted,"  page 
169.  Do  you  still  believe  the  word  of  God  to  be  true,  and 
the  things  contained  in  it  to  be  the  most  weighty,  and  yet 
will  you  still  pass  them  over,  as  if  there  were  nothing  at  all 
in  them  ? 

Quest.  4.  My  next  question  tliat  I  shall  propound  to  you, 
and  desire  your  serious  and  speedy  answer  to,  is  this :  Do 
you  believe  than  you  can  find  a  better  friend  than  God? 
Can  you  mend  yourself  anywhere  else  ?  Is  there  in  heaven 
or  earth  any  that  can  do  as  much  for  you  as  God  can  ?  Is 
there  any  one  that  can  take  you  off  when  you  come  to  he 
accused  of  high  treason  against  the  King  of  heaven,  and  to 
be  arraigned  before  that  just  Judge?  Have  you  got  that 
which  will  quit  your  cost  in  getting  it,  and  countervail 
the  loss  of  a  soul  ?  What  is  it  that  still  hath  an  interest  in 
your  heart,  that  is  thought  to  be  an  equal  competitor  with 
God  for  your  dearest  love  ?  If  it  be  indeed  that  which  will 
shield  you  from  the  arrests  of  death  and  the  wrath  of  the 


JESUS  THE  BEST  FRIEXD  OP  MAN.  231 

Almighty;  if  it  be  that  wliich  can  slielter  you  from  the 
storm  of  liis  displeasure ;  if  it  be  that  wliich  ^vill  do  you  as 
much  gijod  as  heaven,  and  make  you  as  liappy  as  God  can ; 
Avhy  then,  I  have  little  to  say  ;  make  your  best  of  it.  But 
consider  well  what  you  do  first ;  be  sure  that  you  be  not 
mistaken ;  have  not  many  thought  as  you  think,  and  found 
their  mistake  when  it  was  too  late  1 

Quest.  5.  Do  you  think  that  this  world  will  last  always 
with  you  ]  Do  you  not  believe  that  erelong  yo\i  must  die, 
and  your  soul  appear  before  God,  and  Ijy  him  be  sentenced 
to  its  everlasting  state  ?  Where  is  all  the  glory  of  those  great 
monarchs  who  despised  God  and  oppressed  his  people  ?  What 
is  become  of  all  their  pomp  ]  Which  of  them  that  flourished 
three  tiiousand  years  ago  stand  alive  now  in  glory  1  And  are 
you  better  than  they  1  Shall  the  worms  which  have  made  a 
])rey  of  them,  spare  you  ?  Is  Death  more  favouraljle  now-a- 
(lays  than  he  was  before  ?  Is  not  the  world  still,  as  it  was, 
but  vanity  ?  Is  not  all  Hesh  still  but  grass,  and  the  beauty 
of  it  as  a  flower  that  is  cut  down  and  withereth  suddenly  ] 
Well  then,  this  being  granted,  tliat  nothing  is  more  certain 
than  death,  and  that  it  is  appointed  for  all  men  once  to  die, 
would  you  not  then  be  glad  of  something  that  will  stand  you 
in  stead  after  deatli,  a  Friend  in  another  world  ?  Why,  then, 
•lo  you  not  speedily  get  acquainted  with  Ilini  who  alone  can 
befriend  vou  in  that  dreadful  hour? 

Quest.  6.  What  do  you  think  will  become  of  you,  if,  after 
all  tliis,  you  go  on  in  your  old  ways]  Wliat  will  become  of 
you,  d(j  you  think,  if  you  should  die  without  the  knowledge 
of  God?  What  hopes  liave  you  of  life  in  peace,  if  you  bid 
di'tiance  to  the  Lord  of  life,  and  contemn  the  Prince  of  peace? 
How  shall  you  escajie  if  you  neglect  so  great  salvation? 
What  do  you  think  that  those  who  once,  as  you  do  now, 
sliglited  Christ,  and  never  looked  after  reconciliation  with 
are  now  doing  in  another  world ?  What  would  you  do  in 
this  case  / — should  one  come  to  you  either  out  of  heaven  or 
out  of  hell,  how  wonderfully  do  you  think  you  should  be 
jifiected  with  the  narration  which  lie  would  give  you  of 
the  atVairs  of  the  invisible  world  I  Why  then  will  you  not 
now  be  aliected  \s  ith  what  wc  say  ]  for  assiu'c  yoursclvea, 


232  HEAVEN  UPON  EARTH;  OB, 

whatever  you  may  think,  our  testimony  is  as  true,  and  hath 
a  better  foundation  of  credit,  than  if  one  should  tell  you  he 
came  from  the  dead,  and  speak  to  you  of  these  things. 

Quest.  7.  Another  question  I  would  propound  to  you  is 
this:  Are  you  willing  to  bear  the  displeasure  of  God?  Can 
you  undergo  the  weight  of  that  wrath  which  made  His  back 
to  ache  who  was  mighty  to  do  and  suffer  ?  Can  you  with 
any  patience  hear  that  dreadful  word  pronounced  by  the 
mouth  of  that  Judge  who  will  see  to  the  execution  of  his 
sentence,  "Depart  from  me,  ye  cursed,  into  everlasting  tor- 
ment ;  depart  from  me,  ye  workers  of  iniquity ;  for  I  know 
you  not  V  Can  you  endure  without  any  trouble  that  scal- 
ding hot  wrath  which  is  abundantly  more  painful  than  fii-e 
and  brimstone,  more  intolerable  than  to  be  shut  up  in  a 
burning  fiery  furnace,  or  to  be  boiled  in  a  caldron  of  melted 
lead,  or  whatsoever  torments  the  wit  of  men  or  devils  can 
invent  1  Can  you  with  any  patience  bear  the  stone,  gout, 
toothach,  colic,  or  some  such  distempers  of  body  which  last 
hut  for  a  while  1  Oh,  how  long  do  you  think  the  time  when 
you  are  in  that  condition  !  How  do  you  toss  and  tumble  I 
What  lamentable  moans  do  you  make  !  Do  not  you  think 
you  cannot  be  too  much  pitied  in  that  condition  ?  How  then 
will  you  be  able  to  lie  down  in  those  torments,  the  least  drop 
of  which  is  abundantly  more  painful  than  the  greatest  tor- 
ment that  ever  you  felt  in  your  life?  If  these  seem  dreadful  to 
you,  why  do  you  not  go  the  way  to  avoid  them  ?  which  is 
by  getting  an  interest  in  Him  who  hath  the  keys  of  hell  at 
his  girdle ;  for  there  is  no  condemnation  to  them  that  are 
in  Christ  Jesus,  to  them  that  are  brought  into  a  state  of 
reconciliation  and  acquaintance  with  God  by  his  Son,  our 
Mediator. 

Quest.  8.  Are  you  contented  to  lose  everlasting  happiness  ? 
Can  you  willingly  see  Abraham,  and  Isaac,  and  Jacob,  and 
a  great  many  fi-om  all  the  quarters  of  the  world,  sit  down  in 
the  kingdom  of  heaven,  and  yourself  cast  out  ?  How  do 
you  like  to  have  those  whom  you  scorned  to  look  upon, 
set  at  the  table  at  the  feast,  and  yourself  shut  out  with  the 
dogs  ?  Would  you  not  be  glad  to  have  a  word  of  comfort 
spoken  to  you,  when  your  soul  is  just  taking  its  leave  of 


JESUS  THE  BEST  FRIEND  OP  MAN.         233 

your  body  1  Would  you  not  be  glad,  then,  to  be  conveyed  by 
the  blessed  angels  into  the  presence  of  God,  and  to  be  croAvn- 
ed  witli  an  immortal  and  glorious  crown  ?  "Would  it  do  you 
any  harm  to  be  jjcrfect  in  lioliness  and  hapiiiness  when  you 
die  ?  Would  you  not  be  glad  to  be  saved  when  others  shall 
be  damned  ?  In  a  word,  do  you  not  desire  to  be  rejoicing 
and  ])raising  God  in  endless  pleasures,  \vhen  others  shall  be 
weeping  and  cursing  God  in  endless  torments  1  Why  then 
do  not  you  live  the  lives  of  the  righteous,  if  you  would  die 
their  deatlis,  and  have  your  latter  end  like  theirs?  If  you 
would  be  glorious  and  liappy  fur  ever,  why  do  you  not  en- 
deavour to  be  holy  and  spiritual  in  time  ?  if  you  would  have 
God  your  Friend  in  another  world,  what  do  you  mean  that 
you  labour  no  more  to  be  acquainted  with  him  in  this  world? 
Quest.  9.  How  Avould  you  take  it  at  any  man's  hands, 
to  be  served  as  you  sei-ve  God?  Suppose  you  should 
take  up  a  poor  child  that  came  to  your  door  to  beg, 
that  had  scarce  a  rag  to  cover  his  nakedness,  or  a  morsel 
of  bread  to  put  into  his  mouth,  and  nowhere  to  hide  his 
liead  ;  sujijiose  you  should  strip  tliis  ])0or  beggar  of  his  rags, 
and  clothe  him  in  very  good  apparel,  and  take  him  into 
your  own  house,  and  take  as  much  care  of  hira  as  if  he  were 
your  ovvii  child  ;  suppose,  after  this,  you  should  bid  him  do 
you  some  small  piece  of  service,  and  he  instead  of  it  should 
say.  Command  your  man,  and  do  your  work  yourself;  and 
instea<l  of  answering  your  kindness,  should  ofter  you  the 
(greatest  abuse  in  the  world,  and  afterwards  conspire  with  a 
company  of  rogues  to  rob  and  nuirderyou — liow  would  you 
like  this?  Should  you  think  that  such  a  fellow  as  this 
did  not  deserve  a  lialter  rather  than  your  favour?  But 
now,  if  after  this  you  should  send  after  tliis  ungrateful 
WTetch,  and  tell  him  that  you  are  m  illing  to  forget  all  that 
is  past,  and  to  receive  him  into  the  greatest  favour,  and 
never  to  cast  his  former  wickedness  in  his  teeth ;  how  would 
you  take  it  at  his  bands,  if  hesh(»uld  stand,  I  know  not  how 
long,  disputing  whether  he  should  accept  of  your  kindness  or 
no,  whether  he  should  choose  the  gaol  and  gallows,  or  your 
Iiousc  ?  IJut  if,  after  all  tbis,you  should  send  messenger  after 
messenger,  and  ufler  to  give  him  all  that  you  have  in  the 


234  HEAVEN  UPON  EAKTII  ;   OR, 

world,  and  to  bestow  your  only  daughter  upon  him,  and  to 
•settle  presently  a  great  estate  iipon  liim  with  her,  how  would 
you  take  it  if  this  vile  luigrateful  beggar  should  put  you  ott"a 
great  while  together  with  some  poor  excuse  or  other  1     How 
would  you  like  it  if  he  should  make  light  of  your  offers,  and 
tell  you  he  thanks  you  for  nothing,  and  should  undervalue 
your  kindness  1     Would  you  not  soon  resolve  not  to  trouble 
yourself  anj^  longer  with   such   an  unthankful  monster? 
Would  you  not  let  him  take  his  course,  and  not  much  pity 
him,  if  he  afterwards  see  the  difierence  between  a  father's 
house  and  a  gaol,  between  liberty  and  a  prison,  between  riches, 
glory,  and  pleasure,  and  poverty,  dishonour,  and  sorrows  ? 
Would  j'^ou  not  bid  him  never  expect  kindness  more  at  your 
hands  ;  but,  seeing  he  would  not  be  ruled,  to  take  whatfollowsl 
What  do  you  say  1    Would  you  not  do  thus  ?    I  am  persuaded 
you  would.     But  should  I  unriddle  this  parable,  who  do  you 
think  would  be  condemned  ?     Your  own  mouth  would  ac- 
cuse you,  and  you  would  be  your  own  judge.     Thou  art 
that  man  that  hast  dealt  thus  disingenuously  with  God ; 
thou  art  that  l)eggar  to  whom  the  Lord  hath  shown  much 
kindness,  and  ofl'ered  more ;  he  hath  sent  messenger  after 
messenger,  and  at  last  he  hath  sent  his  Son  to  invite  thee 
to  liis  own  house,  aiid  he  oifers  to  make  thee  as  happy  as 
heaven,   glory,   and   happiness   itself  can   do ;    and   thou 
standest  still  demurring,  adding  one  delay  to  another,  and 
art  fiir  from  that  gi'atefiil  and  speedy  compliance  which  the 
nature  of  the  thing  doth  require  ;  and,  instead  of  coming  at 
God's  call,  and  thankfully  owning  his  marvellous   kind- 
ness, how  basely  dost  thou  prefer  thy  company,  thy  lust, 
before  him,  and  ofler  the  most  intolerable  afionts  to  his 
majesty,  and  make  nothing  of  his  unparalleled  goodness, 
and  continuest  in  open  rebellion  against  him !     What,  then, 
liast  thou  to  say  for  thyself,  why  God  should  not,  with  a 
just  abhorrence,  cast  thee  off  for  ever?     But  now.  that  God 
should  still  otl'er  thee  as  high  as  ever,  and  (instead  of  doing 
as  I  have  said,  and  as  thou  thyself  would  have  done  in  case 
of  a  less  contemjit)  still  follow  thee  Avith  such  a  gracious 
proposal  as  this  is,  that  I  now  make  unto  thee ;  is  it  not  a 
miracle  of  mercy,  a  prodigy  of  kindness  ? 


JESUS  TDE  BEST  PllIEND  OF  MAN.  235 

Quest.  10.  And  now,  what  will  you  do'?  Will  you  still, 
for  all  this,  go  on  in  your  contempt  of  God?  Will  you  still 
refuse  to  know  him,  and  never  mind  acquaintance  with  him  ? 
Will  you  still  be  indifferent  whether  you  have  God  for  your 
Friend  or  your  Enemy  1  Now  you  have  been  tendered  such 
a  match,  will  you  make  another  choice  1  will  you  bestow 
your  heart  somewhere  else?  And  when  you  have  done 
that,  dare  you  stand  to  your  choice?  and  say  that  you  have 
done  very  wisely  in  refusing  God,  and  in  embracing  this 
I)resent  world  I  Will  you  maintain  it  at  the  day  of  judg- 
ment, that  you  have  done  well  to  refuse  acquaintance  with 
himself,  and  to  run  the  hazard  of  his  displeasure  ?  But  you 
wiW  not,  you  say,  trouble  your  head  with  such  melancholy 
fancies  as  these  are ;  they  are  enough  to  put  a  man  beside 
his  wits ;  you  lioi)e  to  do  as  well  as  others,  and,  so  long,  you 
care  not.  Well  then,  it  seems  you  are  resolved;  though, 
lot  me  tell  you,  if  you  are  contented  to  fare  as  most  shall 
fare  at  last,  you  must  be  contented  to  be  damned ;  for  the 
Scripture  is  exceeding  clear  in  this,  that  the  number  of 
those  that  go  to  heaven  is  a  very  small  number ;  and  if  you 
will  not  take  my  word  for  it,  (for  indeed  I  would  not  that  you 
should  take  my  word,  nor  any  man's  breathing,  without  war- 
rant from  God's  word,  in  things  of  so  high  a  nature,)  look  into 
the  Scripture,  and,  at  your  leisure,  ponder  a  while  upon  these 
following  texts:  Luke  xiii.  23,  24,  "Then  said  one  unto 
him,  Lord,  are  there  few  that  be  saved?  And  he  said  unto 
llicm,  Strive  to  enter  in  at  the  strait  gate:  for  many,  I  say 
unto  you,  Avill  seek  to  enter  in,  and  shall  not  be  able;" 
i\latt.  XX.  t(j,  "  Many  arc  called,  but  few  are  chosen;"  and 
Luke  xii.  32.  Christ  .saith  his  Hock  is  a  little  Hock.  And 
tlie  church  complains  of  the  fewness  of  her  number  in  this 
language:  "Woe  is  me!  for  I  am  as  when  they  have  gathered 
tilt-  .suMiuuM-  fruits,"  Micah  vii.  1.  I  might  bcaj)  up  al)un- 
dance  of  Scriptures  of  the  same  nature,  all  wbi(-h  speak 
tills  to  us,  that  it  is  not  so  common  a  thing  to  go  to  heaven 
as  most  ])eople  reckon  upon.  Ihit  yet  if  you  be  resolved, 
come  what  will  come,  not  to  change  your  mind  ;  if,  after  so 
many  warnings  and  ])leadings,  you  still  continue  of  this 
judgment;  I  must  speak  u  dreadful  word.     Your  blood  be 


236  HEAVEN  UPON  EARTn  ;   OR, 

upon  yoiii'  own  soul.  I  luive  blown  the  trumpet;  I  have 
clone  what  in  me  lies  to  convince  thee  of  thy  dangerous 
state,  while  thou  art  a  stranger  to  God,  and  to  bring  thee 
to  a  speedy  acquaintance  with  liim ;  but  thou  hast,  after 
many  and  many  a  tender,  given  in  this  answer,  that  as  for 
God,  thou  dost  not  desire  to  be  acquainted  with  him ;  as  for 
youi"  matching  with  his  Son,  it's  that  which  thou  carest 
not  for  hearing  of,  except  thou  mightst  have  his  estate  with- 
out his  sovereignty ;  thou  wilt  not  have  him  for  thy  Hus- 
band, except  he  will  let  thee  do  as  thou  list,  and  run  a- 
Avhoring  from  him  when  thou  pleasest;  thou  wilt  not  have 
heaven,  except  thou  mayst  have  it  without  holiness ;  and 
as  for  the  invitations  of  God,  thou  still  makest  light  of  them ; 
neither  ])romises  nor  threatenings  signify  much  with  thee. 
Well  then,  when  you  find  l^y  woful  experience  what  you 
have  done,  know  whom  you  must  lay  all  the  blame  on.  I  call 
heaven  and  earth  to  record,  and  you  yourselves  are  witnesses, 
that  I  have,  with  all  the  pity  and  earnestness  that  I  could 
for  my  soul,  told  you  of  these  great  things :  but  you  think 
the  flattering  otters  that  the  devil  makes  more  advantageous 
than  those  which  God  makes,  and  his  service  to  be  pre- 
ferred before  the  service  of  Christ,  and  the  friendship  of  the 
world  to  be  esteemed  before  the  friendship  of  God ;  and  the 
pleasures  of  sin,  which  are  but  for  a  season,  you  value 
before  those  rivers  of  pleasures  which  are  at  the  right 
hand  of  God  for  evermore.  Now,  if  you  continue  in  this 
mind,  blame  not  me  if  you  miscarry  for  ever;  you  must, 
wliether  you  will  or  no,  stand  to  your  choice.  Do  not  say 
that  you  were  not  told  of  these  things ;  this  is  not  the  first 
time  l)y  many,  but  it  may  be  the  last  that  you  may  ever  hear, 
for  ought  that  I  know.  Remember  you  were  once  well 
ottered.  Do  you  think  that  God  will  al\^'ays  bear  with  such 
unworthy  abuses  1  Shall  God's  justice  never  be  righted? 
Yes,  yes ;  be  not  deceived ;  slighted  kindnesses  will  cost  dear 
at  last.  What  have  you  yet  to  say  for  yourself?  Do  you 
think  that  I  mean  you  any  hui-t  by  all  this,  except  you 
count  salvation  a  wrong,  and  kindness  itself  an  injury  ?  But 
if  all  this  will  not  do,  go  then  and  make  the  best  thou  canst 
of  all  thy  fricnd.-i ;  let  us  see  how  well  and  how  long  they 


JESUS  THE  BEST  pniENB  OP  MAX.  237 

■will  entertain  tliee.  Ere  a  few  days,  it  may  be,  shall  be  at  an 
end,  we  sliall  hear  how  yoix  like  your  choice;  when  thej 
sliall  turn  you  out  of  doors,  and  tell  you  plainly,  they  can 
do  nothing  for  you,  you  must  shift  as  well  as  you  can ;  as 
for  them,  they  cannot  provide  for  themselves,  much  less  for 
you.  And  then  let's  see  who  hath  made  the  best  choice, 
he  that  is  acquainted  with  God,  and  hath  chosen  him  for  his 
Friend, or  he  that  hath  taken  the  world  for  his  friend.  Let's 
see  which  will  do  most  for  their  friends  when  a  time  of  trial 
comes.  When  heaven  and  earth  are  all  in  a  tlame,  when 
the  trumpet  is  sounding,  when  the  Judge  and  hi»attendants, 
Christ  and  all  his  holy  angels,  arc  coming,  when  the  prisons, 
the  graves,  arc  opened,  and  the  prisoners  are  brouglit  forth, 
then  let's  see  who  will  have  the  most  cheerful  countenance, 
— he  that  holdctli  up  his  hand  at  the  bar,  or  they  that  sit 
upon  the  bench  with  the  Judge :  for  know  ye  not  that  the 
saints,  the  friends  of  the  Judge,  shall  sit  with  him  when  he 
judgeth  the  world  ?  We  shall  know,  when  the  storm  riseth, 
whose  house  was  I)cst, — that  which  was  built  u])on  the  sand, 
or  that  which  was  built  upon  the  rock.  Oh  that  people 
were  now  of  the  same  mind  that  they  will  be  of  at  the  day 
of  judgment!  Oh  that  they  would  consider,  that  if  they 
will  not  now  be  at  leisure  to  think  of  these  things,  they 
shall  be  at  leisure  to  repent  of  them  hereafter !  Do  not  talk 
of  scorns,  and  reproaches,  and  suficring ;  wliat,  do  you  think 
tliat  heaven  will  not  make  amends  for  all  that?  Which  is 
most  to  be  feared,  the  scorns  of  (iod,  or  the  scorns  of  men? 
A\  liich  will  do  you  most  hurt,  man's  contempt,  or  God's? 
Where  is  tlie  man  that  will  1)C  laughed  out  of  a  great  estate  ? 
Because  a  fo(jl  saitli  tliat  a  jewel  is  not  worth  the  taking  up, 
will  you  therefore  never  stoop  to  take  it  up?  The  truth  of 
it  is,  if  you  intend  to  make  anythingof  your  profession,  you 
must  be  willing  to  be  counted  a  fool  and  a  madman;  but 
you  nmst  reniendx-r  it  is  by  tliose  tliat  are  so  themselves. 
Oh,  be  not  afi'righted  from  your  duty  by  the  talk  of  the  rab- 
ble! If  the  thing  be  evil,  let  the  voice  of  it  scare  you; 
but  if  it  be  good,  let  not  the  fear  of  them  who  are  very  in- 
competent judges  in  such  a  case  divert  you  from  it.  Do  you 
tliink  that  such  po-jr  excuses  will  be  taken  at  the  day  of 


238  REAVEN  UPON  earth;  or,    ■ 

judgment  ?    What,  do  you  intend  to  say  to  God  then :  "  Lord, 
I  would  have  laboured  to  have  known  thee,  I  would  have 
taken  some  care  of  my  soul,  and  I  would  have  taken  some 
pains  about  the  things  of  eternity,  but  that  I  saw  that  al- 
most  every  one  that  did  with  any  seriousness  look  after 
such  matters  were  scorned  and  laughed  at.     When  I  had 
got  into  the  company  of  those  that  were  godly,  and  I  had 
half  a  mind  to  go  with  them  to  heaven,  then  my  friends 
fell  a-jeering  me,  and  asked  me  whether  I  meant  to  be  made 
to  undo  myself,  to  turn  Puritan  and  fanatic  ? "  Do  you,  I  say, 
believe  that  such  a  plea  will  stop  the  mouth  of  the  Judge, 
and  keep  him  from  pronouncing  the  sentence  against  you  ] 
Will  this  hold  the  hands  of  justice?     Will  the  thoughts  of 
this  quench  or  cool  the  dreadful  flames  ?     Be  better  advised. 
Oh  be  better  advised,  for  your  soul's  sake,  and  consider  how 
such   creatures   will   befool  themselves,  who  would  upon 
such   a  trifle   part  with   heaven !    that  would  be  laughed 
out  of  glory,  and  jeered  into  liell !     Is  your  mind  yet  al- 
tered ?     Have  you  any  thoughts  or  resolutions  to  look  after 
your  soul  and  acquaintance  with  God  l     Are  there  none  of 
you  all  that  ask  by  this  time.  What  shall  I  do  to  be  ac- 
quainted with  God  ?     Are  there  none  of  you  that  J^egin  to 
think  that  it  is  high  time  to  look  out  for  a  Friend  in  a  time 
of  need  1    Have  I  all  this  time  been  beating  the  air,  and  la- 
bouring in  vain  ?    Shall  I  leave  you  all  as  I  found  you  ?    God 
forbid.     Methinks  I  hear  some  poor  souls  crying  out  by  this 
time.  Oh  that  I  had  but  sucli  a  Friend  that  would  bring  me 
acquainted  with  God  !     Oh  tliat  I  had  but  a  saving  know- 
ledge of  Jesus  Christ !     Oh  that  I  did  but  understand  what 
it  means  to  have  communion  with  the  Father  and  the  Son, 
through  the  Spirit !     I  see  myself  undone  and  lost  for  ever, 
except  I  have  an  interest  in  this  Friend.     Oh,  who  will 
bring  me  to  him?     How  shall  I  get  acquainted  with  him? 
Oh  that's  sweet  language!     That's  a  very  good  question, 
*'  What  shall  I  do  to  be  saved  ? "     But  do  you  speak  in  sober 
badness?     Do  you  speak  in  jest  or  in  earnest?     If  any  one 
would  give  you  advice  and  direction,  would  you  follow  it  in 
spite  of  all  the  opposition  of  hell  ?    What  do  you  say  ?    Will 
you  labour  to  keep  exactly  to  those  directions  that  shall  be 


JEStIS  THE  BEST  FRIEND  OF  MAN.  239 

given  ?  If  you  will,  I  do  not  question  but  that  you  and  God 
will  be  acquainted  before  you  die.  But,  oh  let  ine  not  take 
a  great  deal  of  pains,  and  all  to  little  purpose,  as  to  you ; 
do  not  now  serve  me  as  the  Jews  did  Jeremiah — come  and 
ask  counsel  of  God,  and  take  the  devil's.  But  in  hopes  that 
some  poor  souls  may  in  good  earnest  desire  directions  with 
an  intent  to  follow  them,  I  shall  give  them  as  follows. 

DIRECTION  I. 

If  you  would  be  acquainted  with  God,  labour  to  get  a 
thorough  sense  of  your  great  estrangement  from  him,  and 
of  the  danger  of  such  an  estrangement.    This  is  what  makes 
people  so  well  contented  with  their  condition,  because  they 
see  no  great  evil  or  danger  in  it.     IMen  are  ready  to  think 
very  well  of  their  condition,  although  they  be  enemies  to 
God,  and  no  friends  to  Christ.    Enemies  to  God !    They  scorn 
your  words,  though  all  this  while  they  express  the  greatest 
contempt  of  him  conceivable :  though  they  regard  neither 
his  commands,  threatenings,  nor  promises ;  though  they  value 
the  company  of  a  dnmijard,  a  whore,  liefore  the  company  of 
God ;  though  they  do  all  that  they  can  against  God,  love 
nothing  that  he  loves  ;  though  they  side  with  God's  great- 
est enemies,  yet  they  abhor  to  l^e  thoiight  to  be  any  other 
than  well-wishers  to  Christ,  and  tlie  friends  and  servants  of 
God ;  though  they  never  come  near  God,  yet  tiiey  take  it 
very  ill  if  they  be  not  reckoned  amongst  his  acquaintance 
ajid  s])ecial  friends.     Where  are  the  professors  living  almost 
that  do  not  count  it  a  high  piece  of  uncharitableness,  if 
one  do  not  canonize  them  among  the  saints,  though  they  live 
more  like  brutes?     How  heinously  do  they  take  it,  if  any 
one  do  l)ut  question  their  state !     Tlvey  ignorant  of  God  ! 
they  enemies  to  the  cross  of  Clu'ist!  they  blind!  they  un- 
converted !     ^\  iio  is  tiiat  niiin  w  lio  dare  quosiion  their  con- 
dition?   Tlicy  hojie  to  fare  .-is  well  as  any  ])recise  Puritan  of 
them  all;  they  will  hope  to  be  saved.  Say  what  you  will  tben, 
you  shall  never  beat  them  out  of  their  trust  in  God.     And 
though,  in  faithfulness  to  their  souls,  we  beg  of  them  to 
make  a  more  diligent  inquiry  into  the  state  of  their  souls, 
because  wc  kuu\\-  tliivt  the  heart  ia  so  deceitful,  and  wc  Imva 


240  SEAVEJf  UPON  fiAnttt  ;  Oft, 

very  great  cause  to  suspect  that  tliey  know  not  God ;  yet 
they  will  go  on  very  cheerfully  with  this  contidence,  until 
Christ  himself  show  them  their  mistake,  and  tell  them  plainly 
that  he  knows  them  not,  and  that  he  never  accounted  them 
any  of  his  Friends.     But  now,  did  men  but  thoroughly  im- 
derstand  their  natural  estrangement  from  God ;  were  they 
but  indeed  sensible  of  the  vileness  of  their  hearts ;  did  they 
but  take  notice  of  the  rebellions  and  treasons  that  are  with- 
in, the  case  would  be  tar  otherwise  with  them  than  it  is. 
Oh,  this,  this  is  the  reason  why  so  many  millions  of  professors 
miscarry  everlastingly,  and  never  come  to  desire  the  friend- 
ship of  God,  because  they  never  believed  that  they  were  any 
otherwise  than  friends ;  they  do  not  suspect  themselves  at 
all,  but  think  that  they  are  rich  and  increased  in  goods,  and 
have  need  of  nothing,  whereas  the  Lord  knows,  and  Christians 
know  too,  that  they  are  poor,  and  blind,  and  naked.     But 
now,  when  men  begin  to  ])e  thoroughly  sensible  of  this  enmity 
that  is  in  their  natures  against  God ;  when  they  see  what 
mutinies  and  rebellions  there  are  in  them  against  their  most 
gracious  Lord  and  King ;  and  when  they  are  made  to  un- 
derstand the  consequences  of  this  war,  then  how  sensibly 
do  they  cry  out.  What   shall   they  do?     Was  there  evei* 
any  poor  wretched  creatures  in  worse  condition  than  them- 
selves?     Was   ever   any  one's   heart  worse   than   theirs? 
Are  there  any  out  of  hell  that  are  such  monsters  of  sin 
as   they  are?     Oh,  what   shall   they  do?      They  see   the 
fire  kindled,  and  themselves  hanging  over  everlasting  burn- 
ings :  now  all  the  world  for  Chiist ;  they  believe  now  that 
God  and  man  are  not  equals ;  that  there  is  no  contending 
with  the  Almighty :  Who  can  stand  before  his  indignation  ? 
And  when  they  see  God's  sword  drawn,  and  the  point  of  it 
set  against  their  heart;  when  they  behold  the  terrors  of  the 
Lord  setting  themselves  in  array  against  them,  and  them- 
selves like  to  lose  all,  then  how  welcome  would  the  news  of 
a  parley  be !      How  glad  would  they  be  then  to  liear  of  a 
pardon?     Then  down  go  their  weapons;  they  will  sooner 
come  before  God  with  a  halter  alxiut  their  necks  than  a 
sword  by  their  sides;  they  ■will  fight  now  with  no  other 
weapons  but  ^ears  and  jn-ayers:  as  for  their  armour,  they 


JESUS  TUE  BEST  FRIEND  OF  MAN.         241 

break  it  in  pieces,  and  lay  it  at  the  feet  of  tlieu'  offemled 
rrincc  ;  and,  oh!  if  tho}-  might  but  have  any  hopes  of  pardon, 
it  would  revive  their  heai-ts ;  if  they  might  have  but  a  look 
of  kindness  from  God,  it  would  be  a  greater  comfort  to  them 
than  all  the  world  besides  could  afford  them.  To  whom  can 
a  skilful  physician  l)e  more  welcome  than  to  the  sick? 
Christ  came  to  seek  the  lost,  and  such  as  these  Ave  are  sent 
to  encourage :  but  tUl  the  soul  comes  to  this  pass,  Christ  is 
not  valued  at  all  by  it.  If  sinners  be  not  made  thus  to 
undei-stand  themselves,  why,  though  we  should  plead  with 
ever  so  much  earnestness  Avith  them,  we  do  but  beat  the 
air;  all  that  we  can  say  signifies  very  little.  The  man 
thinks  his  great  work  is  done,  though  his  hands  have  been 
all  thiij  while  in  his  bosom ;  he  is  far  onwards  in  his  jour- 
ney to  heaven,  though  he  never  set  one  step  out  of  liis  own 
doors ;  he  hath  an  interest  in  God,  and  is  very  well  ac(|uaint- 
ed  with  him,  and  hath  an  assured  confidence  of  his  condi- 
tion, tliat  he  shall  be  hai)i)y,  though  he  have  not  one 
drachm  of  grace,  lie  is  a  good  churchman,  he  hath  sat  at 
the  Lord's  table,  and  the  like.  But,  oh  how  many  are  there 
who  shall  see  and  know  that  it  is  more  than  i)ossible  to 
come  oft  before  God,  and  to  compliment  him  much,  and  to 
sit  oft  at  his  table,  and  yet  not  to  lie  any  of  his  peculiar 
friends  and  special  acquaintance!  Now,  it  c\i:V  you  would 
make  anything  of  religion,  and  be  made  highly  to  prize 
God's  favour,  and  to  be  really  acquainted  with  him,  you 
nuist  laljour  to  understand  your  distance  from  him,  and  the 
inconceivable  hazard  that  you  run  wliile  you  arc  in  a  state 
of  separation  from  God  ;  that  there  is  but  one  step  l)etween 
you  and  tlie  state  of  the  danni('(l ;  for  what  would  become 
of  you,  if  God  should  say  to  you,  Tiiis  night  tliy  soul  shall 
be  required  of  you  ?  IIow  easily  can  God  in  a  moment  stop 
your  l)reath,  and  send  your  soid  and  l)ody  into  tliat  lake 
tliat  burns  for  ever  ami  ever!  An.;  is  it  not  then  time  for 
you  to  look  about  you?  Oli  tliis  ignorance  of  ourselves, 
liow  doth  it  expose  us !  He  was  not  a  whit  mistaken  who 
said  that  "  tlic  not  knowing  of  ourselves  was  one  of  the 
chiefest  causes  of  our  sin  ami  misery,  and  that  the  considera- 
tion of  the  state  of  the  soul,  and  the  thorougli  luiderstandinij 


242  IIl^AVEN  UPON  EAHTIi;    OH, 

its  ilcpraveiiicuts,  -was  the  beginning  of  wisdom;  for  its 
weakness  being  well  known,  a  man  will  not  afterwards  trust 
it  iu  the  determination  of  the  greatest  things;  but  man 
will  be  desu-ous  to  consult  that  great  oracle,  the  will  of  his 
jMaker ;  and  finding  his  old  guide  is  blind,  and  hath  often 
missed  him,  thereupon  he  is  the  readier  to  be  acquainted 
with  such  a  one  who  may  direct  him  in  the  way  to  true 
happiness."  (Ar.  Epict.  1.  i.  c.  26.)  If  you  would,  therefore,  be 
acquainted  with  God,  you  must  get  well  acquainted  with 
yourselves :  you  will,  upon  the  knowledge  of  yourself,  be 
afraid  of  yourself.  He  was  none  of  the  weakest  men  Avho 
said  that  "  a  true  sense  of  folly  is  no  small  sign  of  some 
j)roficiency  in  wisdom."  Look  unto  thyself,  0  man,  search 
every  corner,  behold  what  abundance  of  armour  there  is  in 
such  and  such  a  dark  cellar ;  but  is  this  armour  strong 
enough  to  encounter  a  God  ^^•ithal  ?  Canst  thou  with  these 
fig-leaves  defend  thyself  against  the  aiTOws  of  the  Almighty? 
Behold  what  a  condition  thou  art  in,  if  thou  stirrest  a  step 
farther!  Yield  speedily,  and  throw  down  thine  arms,  or 
thou  art  a  dead  man.  Do  you  know  this  ?  Do  you  really 
believe  this?  Is  it  possible]  What,  beheve  that  your 
treason  is  found  out,  and  that  you  are  within  a  little  of 
executiun  ;  and  yet  not  tremble,  and  yet  not  seek  nor  desire 
a  pardon!  When  a  man  thoroughly  understands  how 
things  stand  between  him  and  God,  and  how  unable  he  is 
to  carry  on  a  war  against  him,  he  will  speedily  cast  about 
how  he  may  conclude  a  peace  upon  any  terms.  As  soon  as 
Benhadad  knew  what  a  condition  his  army  was  in,  when  he 
saw  the  crowns  of  his  thirty  kings  shaken,  and  his  warlike 
captains  cut  in  pieces,  or  to  tremlde,  and  be  like  women ; 
when,  instead  of  a  mighty  army  of  gallant  warriors  in 
martial  order,  behaving  themselves  bravely  in  the  field,  he 
saw  theh-  carcasses  upon  heaps,  their  garments  rolled  in 
blood,  the  shields  of  his  mighty  ones  cast  away,  and  liimself 
wofully  deserted,  how  speedily  doth  he  send  away  liis 
servants,  with  ropes  about  their  necks,  to  beg"  peace  upon 
any  terms !  When  the  Gibeonites  heard  what  dangerous 
fighting  it  wag  against  Joshua,  they  were  not  long  before 
they  made  means  to  make  a  covenant  with  liim.    So  the 


JESUS  THE  BEST  FRIEXD  OF  MA>f.  243 

soul,  when  it  doth  seriously  consider  wliat  a  sad  condition  it 
is  in  while  it  continues  in  rebellion  against  God — its  im- 
possibility to  stand  it  out  long-,  and  utter  inability  to  con- 
quer him;   when  it  perceives  the  designs  of  Satan,  who 
first  caused  this  ditt'erence  between  the  soul  and  God,  and 
hath  still  instigated  and  stirred  it  up  to  persecute  with  all 
the  violence  that  niiglit  be;  I  say,  when  the  soul  sees  this 
before  it  is  quite  too  late,  oh  how  doth  it  bewail  its  condi- 
tion, how  doth  it  cry  out,  0  wretched  man  that  I  am,  who 
shall  deliver  nic !     Oh  what  will  become  of  me  if  I  still 
make  war  against  God !     And  as  for  flying,  whither  shall  I 
fly  from  his  presence,  and  where  shall  I  hide  myself  out  of 
his  sight?     And  how  shall  1  look  Him  in  the  face  whom  I 
have  thus  desperately  and  ungratefully  opposed  ?     Can  such 
a  traitor  as  I  possibly  expect  any  mercy ;  if  the  Lord  should 
look  ujion  me,  and  not  immediately  cast  me  into  hell,  it 
would  hn  a  miracle  of  patience.     And  thus  the  man  that 
begins  a  little  U>  understand  himself,  speaks  to  himself; 
and  after  that,  he,  with  Ephraim,  sniites  upm  his  thigh,  and 
bemoans  his  condition  exceedingly.      Oh  that  he  should 
ever  take  up  arms  against  his  gracious  Prince !     Oh  what 
shall  become  of  him  1     Well,  I  have  heard  that  the  God  of 
heaven  is  a  merciful  King,  I  will  go  and  cast  myself  at  his 
feet;  if  I  perish,  I  perish.     If  I  contume  in  this  rebellion, 
there  is  no  hope ;  if  I  fly,  there  is  no  escaping ;  and  if  I 
yield,  1  can  Init  perish  !     Oh  sad,  sad  is  my  condition  !     Woe 
and   alas,  what  shall   I  do  in  these  dreadful  perplexities'? 
IJut  why  do  I  stay  liere  ?     The  avenger  of  blood  follows 
after  me  apace.     ^Vell,  I  will  go  to  my  God,  through  Christ, 
and  I  have  heard  that  this  is  the  only  way,  and  that  there 
is  not  the  least  hope  in  the  world,  any  other  way,  to  get 
a  pardon,  to  escape  the  wrath    to  couu'.       Oh   that  the 
jirecious  and    merciful    Jesus  would    pity  me   ami  stand 
my    Friend   now,  if    ever!      Oh  that   he  would  speak  a 
good  word  for  me !     "  Have  mercy  upon  rac,  Jesus,  tliou  Son 
of  David,  have  nuury  upon  me!"     Oil  make  peace  for  mo 
by  tliy  blood;  if  thou  wilt,  thou  canst  do  more  with  a  word 
8i)eaking  tiian  all  llie  .saints  and  angels  in  the  world  ;    if 
ever  any  poor  creature  in  the  world  hud  need  of  mercy,  thou 


244  HEAVEN  UPON  earth;   OR, 

have  I,  Oh !  mercy,  mercy,  mercy,  for  thy  blood's  sake ! 
But  because  I  shall  speak  to  this  under  another  dh-ection, 
I  shall  be  the  briefer.  Now,  when  a  man  is  at  this  pass,  he 
is  in  a  fair  way  for  peace ;  but  as  long  as  a  man  is  igno- 
rant of  all  this,  he  is  quite  in  another.  Note,  He  will  never 
buckle,  and  therefore  he  shall  be  broken.  Tlierefore,  con- 
sider well  your  condition,  observe  the  acting  of  your  own 
soul ;  if  you  be  one  of  the  friends  and  acquaintances  of  God, 
•what  means  your  breaking  and  hating  of  his  spiritual  laws  ? 
What's  the  reason,  if  you  love  God,  that  you  can  take  no 
delight  at  all  in  his  company,  no  pleasure  in  liis  sabbaths  ? 
If  you  are  a  friend  of  God,  how  is  it  you  come  no  oftener  to 
his  house,  when  he  dwells  so  near  you  ?  Why  do  you  knock 
no  oftener  at  his  door  1  Why  are  you  so  rare  in  your  visits  ? 
Is  this  your  kindness  ?  Is  this  like  a  friend  ?  How  comes 
it  to  pass  that  there  are  so  many  arms  found  hid  in  your 
house?  What  are  they  all  for?  What  is  the  meaning  of 
all  those  meetings  that  you  give  to  God's  enemies  ?  What 
do  all  those  whisperings,  plots,  and  projects  signify  ?  Is  this 
friendship  ?  Can  you  mean  aiiy  good  by  all  this  ?  What  do 
you  say  of  your  condition  1  Do  you  ever  complain,  and  that 
feelingly,  of  your  enmity  against  God  1  Did  you  ever  observe 
what  a  desperate  wicked  spirit  you  have  against  your  Maker ; 
and  were  you  ever  made  sensible  of  the  danger  of  such  a 
state,  and  ashamed  and  grieved  to  the  very  soul  that  you 
should  ever  engage  against  so  good  a  God  1  Why  then,  I  am 
confident  you  cannot  but  cry  out  with  all  the  strength  and 
earnestness  of  your  soul  for  a  jieace,  you  cannot  but  desire  to 
meet  with  your  Adversary  quickly,  while  he  is  in  the  way. 
But  if  you  see  nothing  at  all  of  the  treachery  and  baseness 
that  is  in  your  heart,  search,  and  search  again  ;  it's  your  ignor- 
ance and  blindness,  and  not  the  goodness  of  your  state,  that 
makes  you  know  nothing  liy  yourself.  What,  are  you  better 
than  David?  He  was  so  jealous  of  his  oM'n  heart,  tliat  he 
dared  not  trust  to  his  own  examination  of  it,  but  he  desires 
the  great  Heart-searcher  to  help  him  in  this  work.  Are  you 
more  excellent  than  Paul  after  his  conversion?  Had  he 
more  reason  to  complain  of  laimself  than  you  have  ?  Oh,  be 
at  leisui'e  to  look  within  and  get  David's  caudle  and  lantern 


JESUS  THE  liKST  FRIEND  OF  MAN.  245 

to  go  into  those  dark  corners  of  your  soul  with  it,  and,  it  may 
be,  you  may  sec  that  witliin  which  may  make  your  heart 
ache,  and  your  joints  quiver,  and  your  spirits  faint  within 
you.  Paul  was  sometimes  as  confident  as  you :  he  took  no 
notice  of  the  enmity  that  was  within  against  God,  though  he 
•was  as  full  of  it  as  an  asp  is  of  poison  ;  yet  before  he  became 
acquainted  with  God,  the  case  was  altered  with  him;  he 
was  of  another  mind  wlien  tliat  light  shone  about  him,  and 
he  cried  out,  "Lord,  what  wilt  thou  have  me  to  do]"  lie 
now  thinks  it  is  "hard  kicking  against  the  pricks,"  danger- 
ous opposing  God,  and  persecuting  Christ  in  any  part  of  his 
members ;  and  he  desires  nothing  in  the  world  so  much  as 
to  be  reconciled  to  God,  and  to  have  huu  for  Ids  Friend  whom 
before  he  fought  against  as  an  Enemy. 

DIRECTION  II. 

My  next  direction  to  those  who  would  be  acquainted 
with  God,  shall  be  this :  Get  an  humljle  heart,  which  is  the 
consequent  of  the  former.  God  will  exalt  none  to  this  high 
lionour  of  being  his  friends,  but  such  as  have  low  thouglits 
of  themselves.  The  liumble  are  the  persons  that  he  will 
raise  ;  these  are  they  that  he  will  converse  most  with  ;  these 
are  the  great  favourites  of  lieaven  whom  God  doth  delight 
to  honour :  "  The  Lord  is  nigh  unto  them  that  are  of  a  bro- 
ken heart ;  and  saveth  such  as  lie  of  a  contrite  spirit,"  Ps. 
xxxiv.  18.  God  is  nigli  unto  them,  (witli  reverence  be  it  spo- 
ken.) God  takes  so  mucli  complacency  in  the  company  of 
such,  that  he  cannot  endure  to  have  them  far  from  him ; 
lie  must  liave  tliem  always  nigh  to  liim,  always  under  his 
eyes:  as  for  these  broken  ones,  he  will  be  sure  not  to  leave 
them  long,  not  to  go  far  from  tliem,  but  will  be  ready  at  hand 
to  set  their  bones,  to  bind  up  their  wounds  to  keep  them 
from  festering.  It  may  be  he  may  i)ut  them  to  much  pain 
before  he  brings  the  cure  to  perfection,  l)ut  it  is  to  prevent 
future  aches.  He  is  a  foolish  cruel  chirurgeon,  who,  for  fear 
of  i)utting  his  jiatient  to  some  pain,  never  scaroheth  tlie 
wound,  but  skins  it  over  ])resently:  and  a  wise  man  will 
not  tliink  him  unmerciful  that  puts  liim  to  exquisite  i>ain, 
BO  he  make  a  thorough  cure  of  it.    Thus  God  doth  by  lijs 


246  HEAVEN  UPON  EARTH  ;   OR, 

patients  sometimes,  when  the  nature  of  their  distemper  calls 
for  it.  But,  however,  he  will  be  sure  not  to  be  out  of  the 
way  when  they  want  him  most.  It 's  possible  they  may  look 
upon  themselves  as  forgotten  by  God,  they  may  not  know 
their  Physician  wlien  he  is  by  them,  and  they  may  take 
their  Friend  for  an  enemy ;  they  may  think  God  far  ott' when 
he  is  near;  but  when  their  eyes  are  opened,  and  their  dis- 
temper is  pretty  well  worn  off,  they  will,  with  shame  and 
thankfulness,  acknowledge  their  error ;  nay,  they  do  from 
their  souls  confess  tliat  they  do  not  deserve  the  least  look 
of  kindness  from  God,  but  to  be  counted  strangers  and  ene- 
mies ;  but  God  will  let  them  know  that  he  loves  to  act  like 
himself,  that  is,  like  a  God  of  love,  mercy,  and  goodness ; 
and  that  they  are  the.  persons  that  he  hatli  set  his  heart  upon; 
he  will  have  them  in  his  bosom,  never  leave  tliem  nor  for- 
sake them ;  and  though  these  contrite  ones  many  times  look 
upon  themselves  as  lost,  yet  God  will  save  them,  and  they 
shall  sing  a  song  of  thankfulness  amongst  his  delivered  ones. 
Again,  The  sacrifices  of  God  are  a  broken  spirit :  "  a  broken 
and  a  contrite  heart,  0  God,  thou  wilt  not  despise,  Ps.  li. 
17.  The  proud  sinner  may  bring  his  stalled  oxen,  multi- 
tudes of  rams  and  sheep,  and  his  rivers  of  oil,  and  yet  all 
tliis  wliile  not  be  accepted.  There  is  another  kind  of  sacri- 
fice that  would  be  ten  thousand  times  more  acceptable  to 
God.  We  read  that  sacrifices  have  been  despised,  prayers, 
long  prayers,  liave  been  rejected ;  sabbaths,  new  moons,  and 
solemn  assemblies  the  Lord  hath  sometimes  abhorred ;  but 
we  never  read  tliat  he  despised  the  sacrifice  of  an  humble 
lieart,  the  prayers  of  such  always  have  an  answer  one  Avay 
or  other;  their  poor  performances,  their  chatterings  and 
mournings,  are  sweet  melody  and  powerful  rhetoric  in  God's 
car.  Who  are  the  men  that  have  most  of  God's  company  ? 
Who  are  they  whom  he  dotli  most  frequently  visit  ?  Are 
they  not  such  as  look  upon  themselves  as  the  chiefest  of  sin- 
ners? These  are  they  Avho  are  rapt  up  into  the  tliird 
heaven.  None  Imve  so  much  of  heaven  upon  earth  as  those 
tliat  wonder  that  the  earth  doth  not  swallow  them  up,  and 
that  they  are  not  in  hell.  But  oh,  saith  the  humble  soul, 
God  is  the  high  and  mighty  God,  and  infinite  in  his  holiness 


JESOS  TflE  BEST  FlllENli  Ul"  MA.V.  247 

and  justice ;  how  then  can  such  a  creature  as  I  ever  expect 
that  he  should  so  much  as  cast  his  eyes  upon  me  ?  Yes, 
Bweet  soul,  such  is  the  infinite  condescension  and  goodness 
of  Gud,  that  he  will  sooner  look  upon  thee  than  another. 
And  if  you  cannot  credit  my  words,  hear  what  he  speaks 
himself:  "Thus  saith  the  high  and  lofty  One  that  inhabit- 
eth  eternity,  whose  name  is  Holy ;  I  dwell  in  the  high  and 
holy  place,  with  him  also  that  is  of  a  contrite  and  humhle 
spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive  the 
heart  of  the  contrite  ones,"  Isa.  Ivii.  15.  The  thoughts  of 
God's  majesty,  eternity,  and  hohness  may,  and  with  good 
reason  too,  awe  that  soul  that  hath  low  thoughts  of  itself. 
Every  sinner  hath  cause  enough  to  cry  out  with  astonish- 
ment, Will  God  look  upon  such  a  vile  sinful  \vretch  as  I  am  ] 
Will  he  that  is  infinite  in  holiness  take  any  notice  of  mo, 
except  to  show  his  displeasure  against  me  ?  ^SHiat  shall  I 
do  ]  Sure  such  a  creature  as  I  cannot  without  a  miracle  have 
a  smile  from  God.  God  may  indeed  look  upon  me  in  his 
WTath,  and  vex  me  in  his  sore  displeasure;  God  may  justly 
look  me  into  hell ;  but  that  he  should  look  upon  me  in 
kindness,  or  take  any  special  notice  of  me  in  love,  that 
would  be  a  wonder  indeed.  What,  God  dwell  with  me ! 
Ye.s,  with  thee,  if  thou  hast  but  high  thoughts  of  him,  and 
low  thoughts  of  thyself ;  the  meaner  thou  thinkest  of  thy- 
fcelf,  the  greater  worth  he  sees  in  thee.  God  will  not  only 
look  upon  thee,  nor  will  he  only  knockat  thy  door,  and  call 
ut  thy  house,  or  give  thee  a  transitory  visit,  but  he  will 
come  and  dwell  with  thee.  Now,  dwelling  speaks  a  con- 
tinued abode  with  one  ;  and  thus  God  will  continue  with  the 
liunible ;  never  remove  from  them,  for  any  considerable 
time,  till  eternity  hath  an  end,  till  himself  and  the  soul 
cease  to  l»e,  which  will  be  never.  God  will  not  be  a  stran- 
ger to  humble  souls,  but  he  will  come  to  them,  and  bring 
that  along  with  him  that  shall  make  him  and  them  wel- 
come too.  God  never  conies  to  his  frien<ls  but  he  brings 
good  cheer  along  with  him.  When  the  soul  gives  God  the 
best  entcrtjiinnu-nt,  it  is  all  at  his  cost — his  bread,  his  fat- 
lings,  his  wine,  his  oil,  his  cordials,  his  rich  dainties.  Where 
God  cornea  he  will  keep  a  noble  house,  aud  there  shall  be 


248  HEAVEN  UPON  EARTH  ;    OK, 

mirth  and  rich  cheer  in  good  store.  "  Thus  saith  the  Lord, 
The  heaven  is  my  throne,  and  the  earth  is  my  footstool : 
where  is  the  house  that  ye  build  unto  me?  and  where 
is  the  place  of  my  rest  1  For  all  those  things  hath  mine 
hand  made,  and  all  those  things  hath  been,  saith  the  Lord : 
but  to  this  man  will  I  look,  even  to  him  that  is  poor,  and  of 
a  contrite  spirit,  and  trembleth  at  my  Avord,"  Isa.  Ixvi.  1,  2. 
God  seems  to  have  low  thoughts  of  heaven  itself  in  com- 
parison of  an  humble  soul.  This  is  the  palace  where  this  great 
King  will  keep  his  court,  this  is  the  place  of  his  rest.  God 
is  not  so  much  delighted  and  pleased  in  any  of  his  brave 
seats  as  in  this  of  an  humble  heart :  here  he  dwelleth  most 
commonly;  this  was  the  great  purchase  of  his  own  Son; 
this  was  the  masterpiece  of  his  power  and  goodness ;  this 
was  the  project  of  infinite  wisdom  and  counsel.  "What 
shall  I  do  to  be  saved ]"  is  a  language  that  makes  hell  in  a 
rage,  and  heaven  to  rejoice.  God  is  never  so  well  pleased 
as  Avhen  he  beholds  the  beauty  of  Ids  o\vn  grace  shining  in 
a  poor,  lost,  self-debasing  creature.  The  spouse  is  adorned 
with  humility  when  Christ  gives  her  that  visit,  Cant.  i.  4.  God 
hath  far  more  kindness  for  one  that  lies  under  a  sense  of  his 
own  vileness,  that  thinks  himself  imwortliy  to  tread  upon 
God's  earth,  or  to  breathe  in  his  air,  than  for  the  most  con- 
fident-righteous Pharisee  in  the  world.  Such  an  humble 
soul  will  be  much  in  admiring  God,  and  will  set  a  high 
price  upon  liis  kindness.  A  look,  a  smile,  a  visit !  Oh,  how 
welcome  are  they  to  those  poor  trembling  ones !  Where- 
fore God  doth  with  frequency  and  love  visit  them ;  he  knows 
that  he  never  can  be  unwelcome  to  sucli ;  they  will  count 
it  the  highest  honour,  that  the  Most  High  should  come  in  to 
them  in  their  low  condition.  Wherefore,  if  you  desire  to 
have  any  intimate  acquaintance  with  God,  laboiir  to  be 
more  and  more  sensible  of  your  own  unworthiness,  study 
your  heart  and  nature  well,  and  be  more  curious  in  the  ob- 
servance of  the  baseness  and  treachery  of  your  own  soul ; 
endeavour  to  have  as  mean  thoughts  of  yourself  as  Paul  had, 
who  did  not  stick  to  call  himself  the  chiefest  of  sinners. 
Humble  yourselves  before  the  Lord,  and  he  will  exalt  you; 
he  that  is  little  in  his  own  eye  is  great  in  God's.     When  was 


JESUS  THE  BE?iT  rnIEXl;  OF  MAN',  219 

it  that  Jacolj  mot  with  God,  Init  wlion  lie  had  lipnn  humh- 
ling  himself  ?  as  you  may  read  at  your  leisure,  Cen.  xxxii. 
TJiere  is  many  a  professor  that  holds  out  many  a  year  in  a 
course  of  external  performances,  and  yet  never  knows  what 
it  is  to  have  any  intimate  ac([uaintance  or  converse  with 
God :  whereas  I  am  persuaded,  if  the  husiness  were  thor- 
oughly examined,  it  would  be  found  that  they  were  never  made 
deeply  sensible  of  their  undone  state  out  of  Christ,  never  uri- 
derstood  the  desperate  depravedness  of  their  hearts  and  na- 
ture ;  that  they  never  lay  imder  any  lively  sense  of  their 
separation  from,  and  enmity  against,  God,  and  they  were 
never  brought  off  from  their  own  righteousness,  and  saw 
themselves  poor,  beggarly,  starved  creatures ;  and  in  this 
condition  came  to  buy  wine  and  milk  without  money  and 
without  i)rice.     But  this  humility  is  an  excellent  graoe,  it 
makes  the  soul  fit  for  the  richest  enjoyments  of  God,  and  to 
do  God  the  gi-eatest  service.     Were  it  possible  that  God 
should  converse  much  with  a  proud  man,  he  would  make  a 
strange  use  of  it ;  he  would  steal  God's  crown,  and  jjut  it 
upon  his  own  head ;  but  God  would  not  endure  proutl  an- 
gels near  him,  and  can  it  be  expected  tliat  he  should  take 
jtioud  men  in  their  places?     The  more  any  one  grows  in 
grace  and  acciuaintance  with  God,  the  more  he  sees  his  own 
unworthiness,  the  more  lie  admires  free  grace.     Why  me, 
Lord  ?  why  me  1  will  be  the  language  of  those  wlio  converse 
with  God:  and  while  they  are  tims  admiring  God,  and  lay- 
ing themselves  low,  he  comes  again  with  his  soul-ravishing 
kindnesses  ;  and  thus  by  humility  they  are  more  acquaint- 
eil  nith  (Jo<l,  and  biiiig  more  acquainted  with  God,  they  are 
made  more  hunil)le;  and  the  one  increaseth  the  other.    Thus 
the  liunihle  soul  is  raised  higher  and  higher,  till  he  come  to 
an  eternal  p.^ssession  of  God  in  the  higliest  jicavens.    When 
an  huiiiidc  saint  lives,  as  it  were,  iu  heaven  upon  earth,  lie 
scarce  thinks  liimself  worthy  to  live  upon  the  earth.     When 
any  one  speaks  well  of  him,  and  admires  the  grace  of  God 
in  iiini,  h.e  lo :)k.s  upon  himself  as  an  unprotitai>le  servant, 
und  lie  durjt  not  assume  the  least  gloiy  to  himself:  >i'ot 
imi.o  mc,  not  unto  me,  Init  unto  tlic  Lord  be  the  praise- 
given,     Who  am  1,  poor  wretch?     Oil  did  you  but  know 


250  HEAVEN  UPON  EARTH  ;  OR 

what  a  heart  I  have,  did  j-oii  but  see  the  ■workings  of  my 
thoughts,  could  you  but  tell  how  things  are,  indeed  you 
would  rather  admire  God's  patience  than  man's  excellency  ! 
This  he  speaks,  not  that  he  is  worse  than  others,  but  because 
he  hath  a  more  spiritual  sense  of  his  state  than  others  have. 
Neither  doth  he  speak  thus  in  proud  policj^,  thinking  to  make 
others  have  a  better  esteem  of  him  for  his  humility,  but 
he  doth  really  feel  the  pressure  of  that  filthiness  of  sin 
which  makes  him  thus  groan  out  these  complaints.  The 
reason  why  God  doth  converse  most  with  the  humble,  is  be- 
cause they  -will  be  most  thankful,  and  most  fruitful,  and 
make  the  wisest  improvement  of  his  favours.  Wherefore,  if 
you  value  the  comfort  of  a  spiritual  life,  if  you  desire  com- 
munion with  God,  if  you  would  have  a  heaven  upon  earth, 
endeavour  to  get  an  humble  heart.  To  walk  humbly  and 
to  v/alk  with  God  go  together 

DIRECTION  III. 

If  you  would  be  acquainted  with  God,  you  must  visit 
him  often,  be  much  at  his  liouse,  knock  at  his  door  many 
times  in  a  day,  and  resolve  to  continue  knocking  till  he 
open ;  and  if  he  do  not  come  presently,  wait  for  him ;  you 
would  do  as  much  for  your  prince,  and,  it  may  be,  to  a 
meaner  person.  We  cannot  expect  to  be  acquainted  with 
them  that  we  will  not  come  near.  It  is  to  no  purpose  for 
that  man  to  speak  of  acquaintance  witli  God,  who  never 
speaks  to  him,  comes  to  liim,  or  inquires  after  him.  Neither 
will  a  slight  visit  or  two,  in  a  transitory  complimental  man- 
ner, serve  the  turn  ;  a  man  may  do  this,  and  yet  not  be  said 
to  be  acquainted  with  God.  A  stranger  may  come  once  to 
your  liouse  who  was  never  there  before,  and  never  intends 
to  come  again ;  and  I  believe  you  ^x\\l  scarce  write  such  a 
one  down  amongst  your  special  friends  and  intimate  acquaint- 
ance. So  in  spirituals  :  for  acquaintance  and  converse  with 
God  are  no  such  slight  things  as  the  world  commonly  takes 
them  to  be.  If  you  would  make  anything  of  this  great 
work  of  getting  acquaintance  with  God,  you  must  not  jest 
in  it,  you  must  give  God  many  solemn  and  set  visits,  and 
carry  yourself  with  all  the  observance  and  respect  to  hiu^ 


JESUS  THE  DEST  FIIIEND  OP  MAX.  251 

that  you  can  for  your  soul.  This  is  that  wliich  keeps  many 
thousands  strangers  from  the  life  of  grace  and  intimate 
acquaintance  with  God,  because  they  know  not  what  those 
more  peculiar  visits  of  God  mean;  they  understand  not 
vdi&t  it  is  to  draw  nigh  to  God  in  secret ;  they  come  not  to 
him  with  those  more  spiritual  acts  of  religion ;  they  piay,  it 
may  be,  in  their  families,  and,  it  may  be,  that  but  seldom, 
(l)ut,  by  the  way,  never  let  such  jiretend  to  the  knowledge 
of  God,  who  call  not  upon  him  in  their  families,)  but  what 
they  do,  it  is  but  in  a  poor  formal  perfunctory  manner,  be- 
tween sleep  and  awake  ;  and  will  you  call  this  acquaintance 
with  God  I  Will  you  call  this  an  act  of  adoration  and 
spiritual  worsliip  1  Is  it  to  bow  down  a  while  before  God, 
and  to  read  and  speak  a  few  words,  and  there's  an  end? 
Their  work  is  over,  their  task  is  done,  and  they  are  glad  of 
it.  I'ut  now,  such  as  these  do  not  come  into  God's  cham-' 
bei-s ;  they  come  to  his  house,  as  I  may  so  say,  but  they  re- 
gard not  whether  he  be  at  home,  wliether  they  speak  to 
God,  and  have  an  answer  from  God  or  no.  They  call  indeed, 
but  desire  not  much  to  be  heard ;  they  knock,  but  are  not  very 
careful  to  stay  till  the  door  be  opened.  But  alas,  alas,  such 
as  these  cannot  tell  what  it  is  to  enjoy  communion  with 
God.  They  have  got,  it  may  be,  into  some  course  of  external 
performances,  by  reason  of  the  example  of  their  superiors, 
education,  or  by  being  under  the  sound  of  the  gospel,  and 
from  some  fi>rce  that  natural  conscience  doth  put  upon 
them^  which  will  not  be  content  except  something  be  done. 
But  such  as  these  may  not  be  said  to  visit  God  in  that  man- 
ner tiiut  I  would  persuade  them  to  who  would  be  ac- 
quainted with  God ;  for  all  this  they  stand  a  great  way  off 
from  God,  and  may  be  termed  strangers  and  foreigners. 
How  seldom  are  they  upon  their  knees  in  secret!  How 
rare  a  thing  is  it  for  liiem,  with  Isaac,  to  go  into  the  field  to 
meditate !  They  visit  their  farms,  they  visit  their  flocks, 
they  visit  their  swine,  they  go  often  to  visit  their  sottish 
drunken  comi)ainons,  whilst  God  and  Christ,  their Bil)le. their 
closet,  their  hearts,  are  forgotten,  and  seldom  or  never  visited. 
And  is  this  true  kindness  to  one's  self?  Is  it  any  wisdom 
to  slight  such  a  Friend  as  God  would  be  to  us,  and  to  make 


252  HEAVEN  UPON  EARTH;   OR, 

SO  mucli  of  such  son'y  companions?  Oh  stupid  and  dull 
souls !  Oh  what  do  we  mean,  so  strangely  to  forget  our- 
selves !  For  who  is  like  to  get  by  it,  God  or  we,  when  we 
come  and  feed  at  his  table,  and  spend  upon  his  cost  ?  Oh, 
little  do  people  think  what  they  might  enjoy,  would  they 
purposely  set  themselves  to  meet  with  God,  and  go  to  his 
house  with  a  strong  resolution  not  to  come  away  fi'om  him 
till  they  have  seen  him,  or  heard  from  him.  Now  the  great 
duties  in  which  the  soul  may  be  said  to  visit  God  in,  and  in 
which  God  doth  many  times  give  out  much  of  himself  to 
the  soul,  are  these : — 

1.  Solemn  meditation. 

2.  Secret  prayer. 

3.  Fasting. 

4.  Commujiity  of  experiences,  and  communion  with  the 
saints. 

5.  The  Lord's  supper. 

First,  Meditation.  When  the  soul  doth  fix  itself  upon  the 
thoughts  of  some  spiritual  and  divine  object,  such  as  the 
love  of  God  in  Christ,  the  glory  of  another  world,  &c.,  this 
is,  as  it  were,  going  out  to  meet  the  Lord,  and  to  take  a  walk 
with  our  Beloved ;  this  is  the  getting  up  to  Mount  Pisgah, 
to  take  a  survey  of  that  goodly  land.  When  the  soul  doth, 
as  it  were,  bathe  itself  in  the  contemplation  of  Christ's 
beauty,  and  labours  to  enamoiir  itself  more  and  more 
with  his  love,  and  to  throw  itself,  as  I  may  so  say,  into 
that  ocean  of  divine  goodness,  it  will  scarce  leave  till  it  be 
wound  up  to  the  highest  pitch  of  admiration  of  that  infinite 
boundless  love  which  should  do  such  giuriuus  things  for  so 
rebellious  and  unthankful  a  wretch  as  that  is.  Oh,  what 
manner  of  love  is  this !  Oh  that  I  were  sick  of  love !  Oh 
that  I  might  die  sick  of  love !  Oh  that  I  were  once  in  the 
embraces  of  my  dearest  Lord  and  Husband!  Oh  that  I 
could  do  nothing  else  day  and  night,  but  ])raise,  love,  and 
admire  this  infinite  boundless  love  !  And  did  Christ  indeed 
offer  up  his  life  for  my  sin  ?  Did  he  not  think  his  precious 
heart-blood  too  dear  for  me  ?  And  shall  I  think  my  heart- 
love  too  dear  for  him?  What,  for  me.  Lord,  who  am  the 
clUefest  of  sinners !     Here,  here  is  kindness  with  a  witness ! 


JKPUS  THE  BrST  FaiEXP  OF  MAN'.  2u.'i 

Stand  still,  O  my  soul,  and  .idniire;  stand  looking  npon  this 
lovely  sight  till  thou  art  all  on  tire.  These  are  pure  flames, 
liere  thou  needest  not  to  fear  to  exceed ;  widen  thy  desires, 
let  thy  affections  run  without  control.  JMore  tire  still; 
blow  hard,  it  doth  yet  but  smoke.  Oh  for  some  coals  from 
the  altar !  Oh  for  more  tire,  more  fuel !  Oh  that  my  heart 
were  vehemently  inflamed  in  the  strongest  love  to  Him  who 
still  deserves  a  thousand  times  more!  Help  me,  all  ye 
angels,  to  bless  and  adore  His  marvellous  loving-kindness. 
Christ  is  a  Friend  to  publicans  and  sinners  indeed,  or  such 
a  one  as  I  had  never  been  on  this  side  of  hell.  Oh  love, 
love,  love !  What  shall  I  render  unto  the  Lord  ?  Oh  that 
men  would  bless  the  Lord  for  his  goodness,  and  for  his  won- 
derful works  to  the  children  of  men !  Oh,  what  meanest 
thou,  0  my  soul,  that  thou  art  yet  so  cold  !  Av.-ake,  awake, 
psaltery  and  harp  !  1  myself  will  awake  and  praise,  admire 
and  love  thee,  0  my  God,  whose  love  to  my  soul  is  beyond 
expression.  And  thus,  while  the  soul  is  musing,  the  fire 
begins  to  hurn  ;  while  the  spouse  is  thinking  of  her  glorious 
Husband,  he  knocks  at  the  door,  she  draws  the  latch,  and 
he  comes  in,  smelling  of  myrrh,  aloes,  and  cassia;  he  conies 
and  kisses  the  soul  with  the  kisses  of  his  lips ;  his  love  is 
better  than  wine ;  he  conns  and  takes  tbc  soul  into  his  arms. 
Oh  the  sweet  pleasure  of  diviiie  love,  infinitely  transcending 
all  carnal  aflections!  Oh  tlie  joy  that  is  at  this  meeting, 
far  surpassing  Innnan  ap])rohension!  Oh  the  sweet  enter- 
tainnaent  that  Clod  and  the  soul  give  each  other  at  such  a 
time !  I  ajipeal  to  the  experience  of  those  that  have  been 
much  exercised  in  this  great  duty  of  meditation  ;  if  they 
Jiave  been  in  good  earnest  in  the  work,  I  am  confident  they 
can  .say  something  to  this  ]ioint.  What  sayest  thou,  O 
Christian,  who  art  used  to  imitate  Isa.ac?  Didst  thou  never 
meet  with  another  guess  companion  than  Reliekah  /  As  he 
met  with  a  wife,  so  liast  thou  met  with  thy  Husband? 
Wlien  thou  hast  been  in  the  field,  or  closet,  at  this  work, 
hath  not  Christ  then  taken  you  by  the  hand,  and  led  you 
into  his  garden,  and  made  you  to  tjuste  of  his  jileasaut  fruits? 
Hath  he  not  brought  you  into  his  banqueting-housc,  and 
brought  out  some  of  his  choicest  dainties  I     Are  not  those 

U 


254  HEAVEN  UPON  EARTH;  OH. 

■flagons  more  full  of  spirit,  more  cordial  find  refreshing  than 
wine  1  Oh,  little  do  anj-  but  those  who  have  tried  it  think 
AS"hat  a  life  they  might  lead,  if  they  would  with  seriousness 
engage  iii  this  duty !  Speak,  0  ye  gracious  ones,  that  make 
conscience  of  this  soul-ravishing  duty ;  speak,  I  beseech  yoxi, 
and  do  not  smother  the  kindnesses  of  God  to  you ;  speak, 
and  let  him  have  the  praise.  It  may  be,  by  your  venturing 
your  experience,  hundreds  may  be  encouraged  to  set  upon 
the  same  work,  and  hundreds  may  also  have  the  same  ex- 
periences. What  do  you  say?  Have  you  not  found  the 
benefit  of  this  duty  1  Did  you  never  find  meditation  a  sweet 
work  1  Was  it  worth  your  while  or  no  to  sequester  your- 
selves a  while  from  the  world  to  talk  with  your  Beloved  1 
Did  you  ever  repent  you  of  your  labour,  and  think  your 
time  lost  ?  And  have  you  not  been  able  to  say,  that  at 
puch  and  such  a  time,  when  you  were  in  the  moinit,  that 
it  was  good  being  there  ?  Could  you  not  have  been  almost 
content  to  have  left  the  dearest  relations,  and  to  have  quitted 
your  interest  in  all  creature-comforts,  so  you  might  have 
Irad  fuller  enjoyments  of  God?  Could  you  not  have  been 
contented  to  pass  from  contemplation  to  vision  and  fruition? 
^Vhy,  speak  then,  for  the  Lord's  sake,  and  for  the  sake  of 
precious  souls,  and  keep  not  such  a  thing  as  this  is  in ;  let 
your  unexperienced  neighbours  know  what  a  soul-ravishing 
and  soul-raising  duty  meditation  is.  Let  me  ask  you  who 
I'oad  these  lines,  did  you  ever  try  what  there  was  in  this 
duty  of  meditation  ?  I  suppose,  if  you  converse  much  with 
such  books  as  sj)eak  of  communion  with  God,  you  cannot 
but  desire  something  of  it,  and  I  am  persuaded  you  have 
sometimes  wept  since  you  began  to  read  this  book,  to  think 
how  little  you  experience ;  I  believe  you  would  be  glad,  with 
all  your  soul,  to  know  what  it  is  to  be  acquainted  with  God, 
and  to  have  such  a  Friend  as  I  have  been  speaking  of. 
Why,  let  me  ask  you  again,  did  you  ever  try  Avhat  medita- 
tion is  ?  (You  may  read  much  of  the  excellency  of  this  duty, 
and  directions  about  it,  in  ilr.  Baxter's  "  Saints'  Everlasting 
Rest.")  Did  you  ever  get  out  of  the  world,  and  intensely 
fix  your  heart  and  thoughts  upon  any  of  the  glorious  attri- 
butes of  God?     Did  you  ever  set  before  your  eyes  his  love 


JESUS  THE  BEST  FRIEND  OF  MAN'.  255 

in  Chririt  ?  If  not,  oli  try  and  fall  to  this  v/oik  seriously 
and  speedily,  and  you  shall  soon  find  the  sweetness  of  it ; 
you  will  soon  say  that  you  lost  many  a  good  meeting,  many 
a  dainty  bit  for  want  of  going  for  it.  A  carnal  worldly 
heart,  I  must  confess,  may  possibly  spoil  this  duty,  as  all 
others,  and  grow  formal  in  it,  and  be  weary  of  it,  and  cast 
it  off,  (though,  let  me  put  in  this :  I  believe  it's  marvellous 
rare  for  a  hypocrite  to  have  anything  to  do  in  such  a  secret 
duty  as  this  is,)  but  if  they  were  true  to  the  interest  of  their 
own  souls  in  the  management  of  this  work,  I  am  confident 
they  would  be  every  day  more  and  more  in  lore  with  this 
duty.  For  I  am  persuaded  that  when  the  soul  is  in  good 
earnest,  nay,  I  can  speak  it  positively,  there  is  no  duty  doth 
so  much  raise  and  warm  the  soul ;  there  is  no  duty  wherein 
the  people  of  God  enjoy  his  sweet  company  more  than  in 
this.  This  opens  the  treasures  of  God's  kindness ;  this  takes 
his  love-tokens,  and  presents  them  to  the  view  of  the  soul ; 
this  unlocks  the  cabinets,  and  fetches  out  those  precious 
jewels;  by  this  the  soul  doth,  as  it  were,  talk  with  its  Be- 
loved ;  and  in  this  Christ  doth,  as  it  v/ere,  take  the  soul  by 
the  hand,  and  lead  it  into  his  palace,  and  shows  it  all  those 
glorious  things  which  it  shall  sliortly  have  in  its  possession 
for  ever.  And  how  can  this  choose  but  engage  the,  soul  to 
express  its  gratitude  to  the  height  in  answer  to  such  love? 
And  when  the  soul  is  in  this  frame,  Christ  will  not  be  be- 
hindhand with  her,  no  love  shall  be  lost  between  them.  If 
the  spouse  walk  out  to  look  for  her  Beloved,  she  shall  find 
liim  before  she  hath  done. 

Second,  Another  duty  l)y  which  the  soul  doth  visit  God 
in  a  special  manner,  is  secret  ju'ayer;  by  tliis  the  soul  knocks, 
and  God  is  quick  of  hearing,  and  none  of  his  friends 
shall  wait  without  doors  so  long  as  to  catch  cold.  By  this 
the  soul  dotli,  as  it  were,  storm  heaven  ;  by  this  it  gets  into 
the  presence-chanil)cr,  and  jjresents  its  requests.  In  this 
duty  a  Christian  doth,  a.s  it  were,  return  the  key  of  heaven's 
doors,  and  l)y  this  he  unlocks  the  door  of  his  own  soul ;  and 
BO  there  is  free  access  on  both  sides ;  the  soul  visits  God,  and 
God  visits  the  soul,  and  this  creates  an  intimacy.  The  poor 
wounded  crcutiu'c  opcxia  Lis  wouiids,  and  thcu  the  {jrcat 


250  HEAVEN  UrON  EAKTn  ;  OR, 

Pliysiciau  comes  with  the  hahn  of  Gileail.  When  Jacob  is 
thus  weeping  and  praying  alone,  lie  n^eets  witli  God,  he 
meets  a  blessing,  he  wrestles,  he  conquers.  This  duty  of 
secret  prayer,  and  that  other  of  meditation,  are  two  fattening 
duties,  by  which  the  souls  of  believers  come  to  God's  table, 
and  eat  and  drink  of  strengthening  food ;  and  for  want  of 
these,  many  poor  souls  are  thin.  Oh  why  do  Christians,  Avhy 
do  professors  maintain  no  fairer  correspondence  with  God  in 
such  duties  wherein  he  doth  manifest  himself  more  than 
ordinarily  to  the  soul  ?  The  reason  of  this  may  be  because 
God  accounts  himself  more  highly  honoured,  and  more  truly 
loved  by  them  who  are  much  in  these,  than  by  others. 
By  this  a  man  doth,  as  it  were,  honour  the  goodness  of  God, 
in  that  it  shows  it  worth  the  while  to  steal  out  of  the  world, 
and  to  leave  the  best  company  on  earth  to  go  to  God.  He 
honom'S  the  truth  of  God,  by  being  earnest  for  what  God 
hath  promised,  though  it  be  unseen ;  he  honours  the  omni- 
sciency  of  God,  by  contenting  himself  with  his  eye  and  his 
ear  alone ;  he  sanctities  his  omnipresence,  by  believing  that 
his  God  can  hear  him,  and  be  with  him  into  what  corner 
soever  he  creeps.  I  might  be  large  in  speaking  of  the 
excellencies  of  this  dut}',  but  I  refer  it  rather  to  another  place. 
But  I  would  not  be  mistaken  in  what  I  have  delivered,  as  if 
I  would  b}'  this  exclude  &mily  prayer ;  no,  far  be  it  from 
me;  for  God  in  this  doth  many  times  exceedingly  refresh 
his.  But  because  a  man  cannot  possibly  judge  so  well  of 
liimself  by  public  prayer,  as  he  can  by  secret ;  and  hypo- 
crisy and  pride  do  not  usually  so  much  attend  secret  duty 
as  more  public;  it's  possible  in  more  public  duty,  that  a 
man  may  be  much  raised,  and  be  very  warm  and  high  in 
his  expressions,  and  ahnost  ravish  the  hearts  of  his  hearers, 
whereas  he  may  be  all  that  while  acted  only  by  a  proud 
lieart,  and,  for  aught  I  know,  the  devil  himself  may  help  a 
man  thus  to  pray  sometimes.  This  I  am  confident  of,  he  is 
not  afraid  of  such  prayers  as  these,  which  tend  so  much  to 
the  hardening  of  a  sinner,  and  make  him  believe  that  his 
heart  is  warmed  with  communion  with  God,  when,  as  it  is 
possible,  it  is  nothing  but  a  secret  self-pleasing,  that  those 
that  joined  with  liini  uiight  think  Vfiy  Uishly  of  liini;  as  ouq 


JESUS  THE  BEST  FllIEXD  Oi'  MAN.  257 

that  was  passing  spiritual  in  his  performances.  Oh  the 
heart  of  man  is  deep  and  desperately  full  of  deceit!  But 
now,  there  is  none  of  this  temptation  in  secret  closet  prayer, 
and  tliere  a  soul  may  be  more  particular  in  its  complaints 
and  petitions,  more  earnest  in  pleading  with  God,  and  may 
use  sucli  expostulations,  postures,  and  gestures,  such  inter- 
missions and  groanings,  such  ]iauses  as  would  be  very  unfit 
for  more  public  duty.  Wherefore  I  lay  somewhat  the  more 
stress  upon  this  duty  of  secret  prayer.  But  this  I  say  again, 
where  one  of  them  is  practised  conscientiously,  the  other 
will  not  be  neglected.  I  might  add  the  practice  and  ex- 
perience of  God's  children  to  enforce  this  duty.  David  woidd 
never  have  been  at  it  so  oft  at  midnight,  if  he  liad  got  nothing 
at  all  by  it.  Peter  would  scarce  have  forgot  to  eat  when 
he  was  hungry,  except  he  had  met  with  a  bit  in  a  corner  to 
stay  his  stomach. 

Third,  Fasting,  especially  private  fasting,  is  another  duty 
wliereiu  God  meets  the  soul  and  the  soul  visits  God.  This 
is,  as  it  were,  execution-day,  the  day  when  the  soul  brings 
out  all  the  enemies  of  God  to  be  crucified ;  this  is  the  day 
wherein  tlie  idols  are  searched  for,  brought  out,  and  buried, 
or  ground  to  powder;  and  these  are  things  wliich  God  will 
come  to  see  with  much  delight.  By  this  the  soul  is,  as  it 
were,  adorned,  her  deformities  done  away,  and  she  is  trim- 
med uj)  to  meet  her  Buloved.  When  a  saint  fasts  from  sin, 
and  abstains  fi-cm  sensual  jilcasures,  then  it  is  many  times 
feasted  by  God  and  refreshed  with  sj)iritual  enjoyments. 

Foiu'tli,  Anotlier  season  wherein  God  meets  the  soul,  and 
the  soul  is  visited  by  God  is,  when  Christians  are  met  to- 
gether to  communicate  e\i)eriences,  or  to  discourse  together 
altont  tlie  great  things  of  God.  What  thougli  most  of  the 
world  are  ashanu'd  to  own  religion  wiien  it  is  out  of  fasiiion  ! 
Wliat  though  but  few  dare  meet  togetlier  to  speak  of  God's 
fondness,  and  to  praisi?  Iiini  an<l  call  u\»n\  his  name  !  Why, 
Clirist  says,  thougli  tiiere  I>c  but  tw(j  or  three  of  them,  lio 
will  make  tlie  nundjer  one  the  more,  he  will  be  in  the  midst 
of  them.  And  though  they  tlare  but  wlusper,  it  may  be, 
and  their  nu'ctings  to  oliserve  God  and  do  good  to  one 
another  m.iy  be  prohibited  l)y  the  public  nnigistrate,  and 


2jS  heaven  upon  earth  ;  or/ 

consequently  what  they  do  in  this  kind  must  be  done  in  a 
great  deal  of  hazard,  yet  the  people  of  God  stand  not  long 
disputing,  they  know  what  to  do  in  this  case ;  yet  they 
would  be  wise  in  it  too.  Not  to  dare  the  magistrate,  and  to 
do  what  they  do  to  confront  the  authority,  but  in  the  up- 
rightness of  their  souls  they  desire  to  meet  together  to  wor- 
ship God  according  to  his  own  will.  Yet  for  all  this,  though 
they  manage  their  business  with  never  so  much  secrecy, 
God  will  take  notice  of  them  ;  he  hearkens  and  hears,  and  a 
book  of  remembrance  is  written  for  them  that  call  oft  upon 
his  name,  and  God  will  make  them  up  among  liis  jewels. 
But  I  shall  have  occasion  to  speak  of  something  to  this  pur- 
pose afterwards,  and  therefore  I  uass  it  over  the  more 
briefly. 

Another  time  wherein  the  Lord  is  pleased  to  discover 
much  intimacy  and  endeared  affection  to  his  people,  is  in 
the  sacrament  of  the  Lord's  supper.     This  is  the  great  jiass- 
over;  and  it  cannot  be  un\velcome  news  to  the  poor  Israelites, 
to  hear  of  redemption  from  worse  than  Egyptian  bondage, 
instead  of  being  burdened  with  barlmrous  task-masters,  to 
be  made  free,  rich,  and  honourable,  and  to  see  the  strength 
of  the  enemy  laid  in  the  dust.     It  is  not  for  nothing  that 
this  passover  is  to  be  had  in  everlasting  remembrance.     If 
I  should  appeal  to  the  people  of  God  that  have  kept  this 
solemn  feast,  and  ask  them  how  their  hearts  \vere  afif'ected, 
do  they  not  all  bow  their  heads  and  hearts,  and  adore  that 
goodness  that  should  save,  feed,  and  feast  them,  and  punish, 
kill,  and  damn  others  1     Are  there  not  thousands  that  can 
tell  you,  that  Christ's  flesh  is  bread  indeed,  and  his  blood 
drink  indeed  ?     No  j^rovision  so  great,  no  banquet  so  sweet, 
so  noble ;  no  entertainment  comparable  to  that  which  the 
princely  Jesus  givcth  to  his  spouse  in  that  ordinance !    The 
King  brings  her  into  the  banqueting-house,  and  his  banner 
over  her  is  love ;  she  is  then  made  to  understand  that  the 
kisses  of  liis  lips  do  breathe  life,  and  that  his  visits  at  sucli 
a  time  usually  leave  behind  them  more  special  testimonies 
of  tlie  largeness  of  his  heart,  the  loveliness  of  his  nature, 
and  of  his  matcliless  excellency.     Speak,  Christian,  what 
dost  thou  say  to  tliis  1     Canst  thou  not  subscril^e  to  this  ? 


JESOS  THE  BEST  FllIEND  OF  MAN.  259 

Art  tlioii  not  able  to  say,  that  then  thou  hast  tasted  and 
seen  1  Couldst  thoii  not  then  go  out  and  invite  all  the  poor 
starved  hungiy  souls  in  the  world,  to  come,  and  see,  and 
taste  ?  Art  thou  not  aljle  to  say.  Come,  and  I  will  tell  you 
what  Christ  hath  done  for  my  soul  1  Let  me  ask  that  saint 
who  hatli  been  feasted  many  a  time  and  oft,  what  he 
thought  of  his  entertainment.  Were  you  not  made  wel- 
come i  Was  not  the  joy  of  the  Lord  your  strength  1  Was 
not  the  provision  that  the  world  entertains  its  fiiends  with, 
but  mean,  coarse,  unsavoury,  compared  witli  it  ?  Which  was 
best, — the  husk,  or  the  bread  and  fiitted  calf,  th">,  garlic 
and  onions,  or  the  manna,  the  milk  and  honey  ?  'Tis  not 
without  cause  that  the  faces  of  some  do  shine ;  their  looks 
speak  tlieir  face  none  of  the  nieancst,  and  their  activitj'  is 
not  a  disparagement  to  their  Keeper.  In(|uire  further,  and 
you  shall  be  informed,  if  their  experience  be  not  too  big 
to  be  clothed  in  wortls,  how  oft  have  some  of  Christ's 
favourites,  after  tliey  have  dined  ■with  their  Loi-d,  l)een  led 
forth  into  the  garden  to  walk  ;  and,  oh  the  delightful  shades 
that  they  have  sat  under!  At  another  time,  Christ,  not 
Satan,  hutli  carried  tliem,  as  it  were,  in  his  arms  and  bosom, 
and  set  them  upon  the  piiniacle  of  tlie  temple,  not  to  make 
them  giddy,  and  hazard  their  ffill,  but  to  let  them  under- 
stand how  uiucli  he  had  preferred  them  before  others, 
and  as  long  as  they  are  upon  that  great  Corner-stone,  no 
storms  can  shake,  in  Christ's  arms  no  fear  of  falling.  At 
another  time,  the  soul  liath  been  carried  into  the  mount  of 
iOod,  and  there  it  hath  seen  Christ  transhgured,  and  beheld 
so  much  brightness,  glory,  and  jnajesty  in  him,  that  hath 
reflected  a  glory  u[)on  itself,  and  even  transiigiu-ed  the  soul, 
that  it's  scarce  like  itself,  and  tliere  it  could  siy,  It's  good 
being  here ;  and  then  Christ  hath  bid  tlie  soul  lift  up  its 
eyes  and  look  iij)  to  the  heavens,  look  roimd  from  one  side 
to  the  other,  and  look  heyond  the  visible  heavens,  by  faitii, 
to  the  seat  of  the  l)lessed.  Well,  all  this  is  thine,  to  tlico 
will  I  give  it,  I  i)urcha.sed  it,  I  have  ])aid  for  it,  and  'tis 
thine;  and  live  like  one  that  is  worth  nioii;  tli;in  a  woild; 
live  up  to  your  estate;  expect  that  shortly  I  should  i-ct 
you   in   liie    possession   of    all.     And    aa   for  thti   Vtorld, 


260  HEAVEN  UPON  EAKTH  ;  OR. 

look  down  upon  that;  if  it  be  M-orth  the  accepting,  so 
much  of  it  as  is  good  for  thee  thou  shalt  have  also.  Oh,  did 
weak  Christians  but  know  wliat  strength,  joy,  and  comfort 
this  ordinance  doth  afford,  I  believe  they  would  not  be  so 
hardly  persuaded  to  come  when  tliey  are  invited  !  Did  they 
but  understand  how  sweet,  how  wholesome,  how  dainty  the 
dishes  are  which  wisdom  prepares ;  could  they  but  conceive 
what  satisfaction  and  fuhiess  there  is  for  the  empty,  wliat  joy 
and  solace  for  the  mourning  and  disconsolate,  wliat  strength 
and  quickening  for  the  weak,  I  am  ready  to  think  that  they 
woidd  scarce  be  so  long  absent  from  the  Lord's  table.  But 
think  not  that  every  one  that  sits  down  is  made  so  welcome, 
or  that  Christ  gives  his  dainties  to  strangers  or  enemies; 
many  may  come  and  receive,  and  not  only  feed  upon  a  piece 
of  bread,  and  drink  two  or  three  spoonfuls  of  wine;  and 
really,  if  this  were  all  the  provision  that  a  saint  were  to  have, 
it  were  scarce  Avorth  so  solemn  an  invitation.  It's  possible 
to  come  thither  to  eat  and  drink  yom-  own  damnation,  and, 
instead  of  an  affectionate  treatment,  to  be  chsmissed  with  a 
"  Friend,  how  comest  thou  liither,  not  having  on  the  wed- 
ding-garment ]"  Yet  the  sensible,  hungry,  burdened  souls, 
notwithstanding  all  their  fears,  may  come,  nay,  they  must, 
and  it's  little  less  than  giving  assent  to  Satan's  calumnies, 
which  he  raiseth  against  Christ  and  his  ways,  to  forbear;  it's 
too  ungrateful  a  contempt  of  one  of  the  excellent  cordials 
which  the  great  Physician  hath  provided  for  the  recovering 
and  strengthening  of  his  poor  swooning  patients ;  and,  in  a 
word,  it's  too  like  being  foolislily  fond  of  our  sin  and  sorrow, 
when  we  refuse  tlie  comfortalde  appointment  wliich  the 
goodness  and  wisdom  of  a  Father,  the  h)vc  and  tenderness 
of  a  Husband,  and  the  sweetness  of  the  Holy  Spirit,  doth  so 
freely  offer,  persuade,  and  connnand.  The  Spirit  saith. 
Come,  and  the  Eridegroom  saith.  Come,  and  wliy  should  not 
he  that  is  athirst  come  thankfully,  humldy,  speedily  ?  Well 
now,  poor  weary  soul,  what  liast  thou  to  say  against  the 
excellency  of  rest '?  Poor  sick  soul,  wliat  fault  canst  thou  find 
with  ease,  health,  and  strength '?  Poor  guilty  soul,  that  look- 
est  upon  tliyself  as  next  to  condemned,  what  harm  would  a 
pardon,  and  the  public  seaUng  of  it,  do  thee ?     Who  ANOuld 


JESUS  TUE  DKST  FUIEKJJ  01'  MAX.  261 

think  that  man  hunpy  that  had  rather  cat  ashes  tlian 
hread  ?  Who  would  j udge  that  person  thh-sty  that  had  rather 
drink  gall,  tears,  and  wormwood,  than  the  clear  refreshing 
streams  that  come  from  that  rock,  the  Lord  Christ]  WiU 
you  never  hclieve  that  Christ  invites  you?  Look  into  thf 
note  that  he  hath  sent  out  his  sei-vants  with.  Whose  name 
do  I  read  there  ?  Who  are  the  persons  that  arc  invited  ?  Of 
what  rank  and  quality  ?  Arc  they  the  great  ones  of  the 
worl  1  I  Are  they  the  learned  ?  Are  they  the  proud  and 
self-conceited  Pharisees  ]  Why,  I  find  none  of  these  in  the 
writing.  Who  are  they,  then,  that  may  come  with  confi- 
dence to  draw  water  out  of  these  wells  of  consolation  ]  The 
poor  in  spirit,  the  hungry,  the  sick,  the  wounded,  the  lost ; 
these  are  pools  of  Bethesda,  where  the  angels  of  the  covenant 
do  oft  descend  and  move  the  waters ;  and  where  is  it  fitter 
for  the  impotent  to  lie,  than  there  where  they  cannot 
miss  of  a  doctor,  a  visit,  or  cure  ?  What  do  you  think  of  this, 
poor  heart?  Are  they  hut  flourishes?  Do  I  speak,  or  doth 
Christ  ?  And  if  he  say  it,  who  can  disannul  it  I  Will  he,  can 
he  be  worse  than  his  word  ]  I  know  he  is  usually  better, 
but  never  short  of  his  promise.  Will  you  credit  the  expe- 
riences of  Christians?  Have  they  not  seen,  have  they  not 
known,  have  they  not  felt,  yea,  have  not  all  their  spiritual 
senses  been  exercised  and  refi-eshed  at  that  time  when  the 
King  hath  been  at  his  taljle?  One  is  ready  to  say,  If  ever 
I  ccmld  have  left  the  world  at  a  minute's  warning,  and  have 
stept  immediately  into  eternity,  it  was  then  when  mine 
eyes  beheld  the  King  in  liis  beauty,  when  he  held  out  his 
golden  Hcei)tre  unto  me,  and  took  me  into  his  embraces. 
Yea,  when  the  ministers  of  Christ  presented  me  with  the 
jewels  and  bracelets,  and  asked  me  whether  I  would  i;o 
with  tlicm  to  Clirist,  my  soul  ma<le  a  speedy  and  thaiildiil 
reply.  My  heart  and  love  are  his,  and  his  will  1  be  for  ever. 
Oh  that  I  were  once  safe  is  his  arms!  Oh  that  I  might 
live  with  him,  and  never  part !  Oh,  when  shall  it  be  I 
Come,  Lord  .Ies\is,  come  quickly.  I  remember  I  have  heard 
it  reported  of  tliat  reverend  and  holy  man  of  Uod,  JMr. 
AUeine,  (who  lived  at  as  high  a  rate  as  most  on  this  side  pcr- 
ffcti(  n  and  ylory,)  that  he  was,  before  he  died,  in  very  rare 


262  HEAVEN  urON  EAIITH  ;    OB, 

seraphic  raptures  of  joy  and  love,  so  that  he  could  not  choose 
but  burst  out  into  unusual  expressions  of  praise,  such  as 
these :  "  Ten  thousand  praises  to  the  King  of  saints  for  the 
freeness  and  riches  of  his  grace  to  ray  poor  soul ;  let  every 
corner  of  heaven  ring  with  hallelujahs ;  let  all  the  angels 
help  me  to  praise  tlie  incomparable,  lovely,  and  glorious 
Jesus !  Oh  the  joys  that  he  feasts  my  soul  with  !  Who 
would  not  be  Christ's  servant!  Never  did  I  feel  such 
transcendent,  pure,  divine  joys,  except  at  the  Lord's  table  ; 
and  then  indeed  I  have  been  oft  so  raised  in  spirit,  that  my 
nature,  except  sustained  by  a  miracle,  could  scarce  bear  a 
greater  weight  of  comfort.  Oh  the  imspeakable,  vast,  satis- 
fying pleasures  that  Christ  in  that  ordinance  doth  afford 
some  of  his  sometimes !"  I  have  heard  another  dear  brother 
say,  that  for  some  years  together,  he  scarce  ever  failed  of 
some  notable  token  of  love  at  that  great  ordinance.  But  I 
would  not,  instead  of  comforting  and  encouraging  the  poor 
saint,  bring  him  into  greater  fears  and  dcspondings.  Judge 
not,  therefore,  that  this  is  the  portion  of  all  God's  children, 
nor  of  any,  at  all  times  to  have  such  large  discoveries  as 
these.  Heaven  is  reserved  for  heaven ;  some  have  a  single 
mess,  some  a  double,  some  live  times  more  than  their  breth- 
ren. Let  all  be  thankful  if  the  great  Joseph,  instead  of  a 
prison,  give  a  feast,  and  in  it  make  himself  known  to  us  to 
be  our  Brother ;  let  us  love  him,  admire  his  condescension, 
and  be  ready  to  wonder  that  he  doth  so  much  for  us,  rather 
than  repine  that  he  doth  more  for  others.  If  thou  hast 
some  drawings,  and  longings,  and  mournings  after  Christ, 
and  a  deep  sense  of  thy  hardness,  unbelief,  and  worldliness, 
be  thankful ;  it  may  be  this  is  more  wholesome  entertain- 
ment, and  fitter  for  the  present  temper  and  constitution  of 
thy  soul,  tlian  those  flagons  of  wine ;  j^erhaps  they  would 
fly  up  into  thy  head,  and  make  thee  giddy,  proud,  and 
wanton.  If  thou  be  but  Avell  wrought,  poor,  and  hungry, 
thou  wilt  he  thankful  for  a  little ;  and  a  crumb  that  falls 
from  the  table  to  a  humble  soul,  is  l)etter  entertainment 
than  it  knows  it  deserves,  or  could,  without  a  miracle  of 
kindness,  have  expected.  ]\Iistake  me  not,  as  if  I  would 
liave  Christians  sit  down  satisfied  with  little  or  no  comfort 


JESUS  THE  BEST  FUIESD  OF  MAX.         2t)3 

at  that  ordinance ;  no,  'tis  quite  another  desigii  that  I  am 
carrying  on ;  'tis  only  a  liint  to  quell  ingratitude ;  my  great 
work  at  present  is  to  quicken  diligence  in  preparation,  and 
to  raise  the  saint's  valuation  of  that  ordinance,  and  his  ex- 
pectations from  Christ  in  it.     I  say  again,  Christ  usually 
proportions    Ids   entertainment   to   the   diligent,   faithful, 
humble  preparations  of  the  soul  to  meet  him ;  they  that 
trim  their  lamps,  and  have  oil  in  them,  are  most  like  to 
meet  that  Bridegi-oom  with  joy;  he  that  hath  on  the  wed- 
ding gai'ment  cannot  miss  of  a  welcome,  and  the  good  and 
faithful  servant  is  most  likely  to  have  the  jMaster's  com- 
mendation, and  to  enter  into  liis  joy.     But  more  or  less, 
every  sincere  soul,  at  one  time  or  another,  will  meet  with 
refreshment  at  that  supper ;  and  amongst  all  the  rare  dishes 
that  are  served  up,  no  question  but  some  will  be  suitable, 
(if  not  all)  to  a  hungry,  spiritual  stomach.     I  can  scarce 
leave  this  sweet  sulyect.     The  time  draws  nigh,  and  the  ser- 
vants are  sent  out  to  invite,  and  thou,  0  my  soul,  art  one 
of  the  g\iests  that  are  bidden.     Hark,  methinks  I  hear  a 
royal  proclamation,  "Whosoever  is  atliirst,  let  him  come 
and  drink  of  the  waters  of  life  freely."    Methinks  the  silver 
trumpet  of  the  gospel  and  divine  love  sounds  a  jubilee. 
jMethinks  the  air  echoes  with  a  strange  hai-mony,  somewhat 
like  tluit,  Luke  ii.  14,  "  Glory  to  God  in  the  highest,  and  on 
earth  peace,  good  will   toward  men."     Do  not   tlie  very 
heavens  ring  with  these  blessed  words,  A  Saviour !  a  Saviour ! 
a  mighty  Redeemer !  a  jiardon !  a  jjardon !  liberty  !  liberty ! 
a  glorious  lil)erty!      And  again  tlie  congregations  of  the 
saints  and  redeemed  ones  cry,  Hallelujah!  hallelujaii !  lialle- 
lujah !     I  ha<l  thought  to  have  done,  but  the  feast  is  so 
sweet,  I  must  fall  on  again.     Here  is  jio  surfeiting,  the 
more  I   feed,  the  more  hungry;   and  yet  tiio  more  satis- 
fied,   the   more  delighted.     Here  is  nothing  but  fulness; 
sweetness   and    love    may  lie   written   upon    every  dish ; 
the  royal,  nol)le,  everlasting  l)ouuty  may  be  jjroclaimed  be- 
fore every  course.     All  the  dismal  bonds  are  thrown  in  and 
cancelled;  all  our  debts  forgiven  and  ])uid  ;  the  great  Surety 
shows  the  aciiuittance  long  hineo  granted  in  the  court  of 
Iicaven,  now  it's  given  iu  to  the  court  of  conscience.     The 


264  HEAVEN  UPUX  KAUTll  ;    Oil, 

bloody  war  is  concluded  by  a  happy  and  firm  peace :  God 
is  no  longer  a  Judge,  an  Enemy,  but  now  the  soul  hears 
such  words.  Friend,  Father,  Husband.  The  challenges  of 
law,  conscience,  and  Satan,  are  now  silenced,  the  indictments 
against  the  soul  are  all  quashed ;  the  soul  may  now  walk  at 
liberty,  and  fear  no  arrest.  Who  can  lay  anything  to  the 
cliarge  of  God's  elect  /  It  is  Christ  that  justifies,  who  can 
condemn  ?  Christ  says  it,  swears  it,  seals  it ;  it  cannot  but 
be  true.  Why  art  thou  then  cast  down,  poor  soul,  and  Avhy 
art  thuu  disquieted  ?  Christ  hath  made  a  blessed  exchange 
with  thee,  he  hath  drank  the  bitter  cup,  and  oilers  thee  the 
sweet,  which  is  spiced  with  grace  and  love ;  Christ  hath 
purchased  the  crown  for  thee,  and  taken  the  cross  to  him- 
self; he  took  the  rags,  and  gives  thee  the  robes ;  he  became 
poor  that  thou  mayst  become  rich ;  he  emptied  himself  that 
thou  mayst  be  hlled;  he  was  esteemed  as  nothing,  that 
thou  mightest  from  worse  than  nothing  possess  all  things; 
and  what  now  remains,  but  that,  with  the  greatest  gratitude, 
thou  acccptest  of  Christ's  offer,  whensoever  he  invites  thee  to 
his  table  I  What  doth  better  become  thee,  than  the  fullest 
acceptance  of  the  highest  kindness,  and  a  grateful  closure 
with  all  the  overtures  of  divine  goodness?  Oh  happy  are 
the  people  that  are  admitted  to  this  intimacy !  Happy  are 
the  souls  that  know  the  worth,  the  use  of  this  ordinance, 
and  make  it  their  business  wisely  to  improve  it.  Oh  what 
an  opportunity  have  such  of  Christ  here !  What  ref^uest 
may  they  not  then  have  granted !  And  wdien  Christ  is 
giving,  what  will  he,  what  can  he  deny  them  wlio  have  his 
heart  already  I  I  have  been  the  more  large  in  this,  because 
it  was  the  particular  request  of  one  of  my  Itrethren,  a  reve- 
rend minister,  that  in  the  next  edition  I  would  not  forget 
that  ordinance  in  Aviiich  God  usually  doth  most  signally 
discover  his  love  to  his  people. 

DIRECTION  IV. 

If  3'ou  would  get  acquaintance  with  God,  get  Christ 
along  M-itk  you,  when  you  go  to  God.  You  are  like  to  speed 
no  way  so  soon  as  this  way ;  nay,  let  me  say,  all  that  I  have 
said  before  signifies  nothing  at  all  without  this.     There  is 


3V.9VS  Tnr.  EEST  Fr.TrXD  OF  MAN'.  265 

no  name  undor  lieavcMi  by  ■which  we  can  bo  saved  l)iit  by 
the  name  ot  Christ ;  and  wliosoever  comes  to  tlie  Fatlier  by 
him,  he  will  in  no  wise  cast  out.  God  cannot  deny  his  own 
Son  anythinti,  l;e  can  never  forgot  that  ureat  undertaking  of 
his,  by  wliich  lie  gloriiied  his  Father's  intinite  justice  and 
infinite  love,  and  did  him  more  honour  than  all  the  saints 
and  angels  in  the  world.  His  Son,  the  Lord  Christ,  hatli 
such  an  interest  m  his  Father,  that  he  can  as  soon  despise 
liis  own  honour  as  refuse  any  request  that  is  presented 
to  him  by  his  Son.  If  Christ  come  unto  him,  and  say,  Fa- 
ther, here  is  a  poor  sinner  that  I  have  undertaken  for,  and 
that  flew  to  me  for  i-cfuge,  look  upon  him  fur  luy  sake  ;  why, 
tlie  Father's  arms  are  presently  open ;  he  will  not  reject  his 
Son's  petitions.  The  truth  of  it  is,  this  is  the  gi-eatest  cause 
of  the  miscarriages  of  poor  creatures,  that  go  about  to  do  that 
themselves,  and  by  themselves,  which  they  can  never  do  alone. 
They  go  to  God  all  alone,  and  no  wonder  than  they  meet 
with  a  frown  ;  for  there  is  no  name  under  heaven  by  wliich 
a  man  can  be  saved  but  by  the  name  of  Christ;  and  out  of 
Christ,  God  is  a  consuming  fire  ;  and  tliere  is  but  one  Me- 
diator, the  j\hiii  Christ  Jesus ;  and  there  is  but  one  Advo- 
cate with  the  Father,  Jesus  Christ  the  righteous.  Tliat 
which  Joseph  said  of  Hcnjamiu,  (lod  saith  of  Christ,  Except 
you  l)ring  Benjamiu  along  with  you,  you  shall  not  see  my 
face  ;  P^xcept  you  bring  Christ  along  with  you,  you  shall  not 
see  my  face.  There  is  a  notable  story  which  is  comiiKJiily 
by  divines  applied  to  our  p»*esent  purpose,  and  that  not 
without  good  reason :  it  is  concerning  a  law  among  the 
Molossians,  where  whosoever  came  to  the  king  with  his  son 
in  his  arms  should  l)e  accepted  into  favour,  iet  his  fault  be 
what  it  might.  So  let  a  ni.iu  be  what  he  will  before,  yet  if 
]\e  come  to'  God  in  Christ,  lu;  cannot  be  thrust  away.  Oh 
tberefurc,  if  thou  wouldst  have  any  cduntenance  from  God, 
beg  for  a  Christ  to  ))ear  thee  ciinipany  into  tlic  presence  of 
God.  I  will  tell  you  this  fur  your  cumtort.  Christ  hath  a 
loving  design  in  his  lieart  to  do  sucii  oliiccs  of  kindness  for 
poor  malefactors  that  understand  something  f)f  their  danger. 
If  you  see  yourself  lost  for  want  of  I'econciliation  with  God, 
Christ  stands  ready  to  lead  yyu  inty  \m  Fiithcr'a  house.    Oh 


2G6  HEAVEN  rrPON  earth;    OR, 

did  you  but  know  how  willing  lie  is  to  bring  undone  lost 
penitents  to  God,  it  would  make  your  heart  leap  within  you 
for  joy.  Behold  how  oft  he  asks  after  you.  What  doth  that 
sinner  mean  to  ruin  himself?  I  would  vdih  all  my  heart 
bring  liim  out  of  all  those  j^erplexities,  and  undertake  to 
make  God  and  him  friends,  if  he  would  be  but  ruled  by  me ; 
and  iqjon  this  account  he  sends  up  and  down  many  lum- 
dreds  of  his  ministers  to  tell  sinners  as  much,  that  they  may 
not  be  undone  everlastingly.  Doth  not  wisdom  call  1  Doth 
not  Christ  plead  the  case,  and  expostulate  with  sinners? 
And  who  would  not,  that  hath  any  understanding  at  all  of 
his  state  out  of  Christ,  with  all  possible  thankfulness  be  en- 
couraged to  accejit  of  his  kindness  ?  Christ  hath  done  as 
much  as  tliis  comes  to  already  for  many  millions,  and  his 
Father  never  said  to  him,  Sen,  why  do  you  trouble  yourself 
and  me  with  so  many  of  these  wretched  creatures  ?  let  them 
alone  to  take  their  course.  Where  did  God  ever  express 
himself  in  this  manner  ?  Did  he  ever  take  it  unkindly  that 
his  Son  should  every  day  bring  such  guests  to  his  house,  and 
be  continually  begging  one  boon  or  other  for  them,  or  put- 
ting lip  some  petitions  upon  their  account,  or  pleading  with 
his  Father  for  them  when  they  do  offend  1  Is  God  dis- 
pleased at  such  work  as  this  ?  Is  he  not  as  willing  to  I'e- 
ceive  such  as  his  Son  is  to  luring  them  ?  and  both  Father 
and  Son  more  willing  to  save  the  sinner  than  he  is  to  be 
saved  ?  Oh  kindness !  Christ  loves  the  sinner  better  than  he 
loves  himself!  And  as  I  said  before,  so  I  say  again,  the  Fa- 
ther doth  not  grudge  anything  that  Christ  gives  or  doth  for 
poor  sinners.  The  righteousness  of  Christ  is  that  wedding- 
garment  in  which  we  may  sit  at  the  King's  table,  and  are 
welcome ;  these  are  the  robes  of  our  elder  Brother,  in  which 
we  cannot  miss  of  our  Father's  blessing.  Oh  how  many 
]ioor  creatures  have  walked  in  the  dark  many  years,  because 
they  have  n<jt  been  brought  off  from  themselves,  but  have 
sought  that  by  themselves  which  is  to  be  sought  only  by 
Christ ;  because  they  have  looked  for  that  in  the  law  which 
is  to  be  found  only  in  the  gospel !  And  no  wonder  their  busi- 
ness went  on  so  slowly,  when  they  went  the  rpiite  contrary 
way  to  work.    When  any  come  ta  God  without  Cluist,  they 


JESTJS  THK  BEST  FRIEXD  OP  MAX.  26? 

come,  like  Simon  Magus,  with  their  own  mouoy  in  their 
hand  to  buy  a  great  commodity,  wliich  is  not  to  be  pur- 
chased with  such  kind  of  coin.  If  you  come  to  God  through 
Christ,  you  may  come  with  bohhiess  to  the  throne  of  grace ; 
but  if  you  come  without  him,  you  do  Imt  come  with  mad- 
ness upon  the  point  of  the  flaming  sword. 

DIRECTION  V. 

If  you  would  be  acquainted  with  God,  come  much  where 
he  is  wont  to  be,  fi-equent  his  house,  lie  always  at  the  doora 
of  wisdom,  engage  much  in  his  ordinances.  This  was  that 
course  which  David  took  when  he  wanted  God's  company; 
away  he  goes  to  the  house  of  God ;  and,  oh  what  earnestness 
doth  he  use,  when  the  doors  of  tlie  Lord's  taberracle  were 
shut,  to  get  them  open  again !  ^'V  hat  moans  doth  he  make, 
when  he  was  for  some  time  sequestered  by  hie  enemies 
from  the  enjoyment  of  God  in  his  public  ordinances !  "  As 
the  hart  jjants  after  the  water-brooks,  so  did  his  soul  pant 
after  God,  the  Uving  God."  Uli,  when  should  he  appear  be- 
fore him  1  When  should  he  again  behold  the  out-goings  of 
God  in  his  sanctuaiy,  as  sometimes  lie  had  1  "  How  amiable 
are  thy  tabernacles,"  saith  he,  "  0  Lord  God  of  hosts ! 
And  one  thing  have  I  desired,  and  that  will  I  seek  after, 
that  I  may  dwell  in  thy  house,  and  see  thee,  and  inquire 
in  thy  tabernacle,"  Ps.  xlii. ;  Ps.  xlviii. ;  Ps.  xxvii.  4.  He 
tliought  God  was  like  to  be  found  nowhere  so  soon  as 
at  liis  own  house ;  he  was  sure  he  was  never  from  home. 
l)avid  can  never  forget  what  usage  and  entertainment  he 
was  wont  to  have  there,  and  that  this  great  Friend  was 
used  to  have  a  standing  tat)le,  an  oj)eu  house ;  and  that  when 
his  guests  were  set,  he  would  come  and  bid  them  welcome: 
"  liat,  0  friends,  drink,  yea,  drink  abundantly,  0  beloved." 
Sec  tlien  that  you  get  into  that  part  of  God's  house  where 
lie  doth  most  fi-equently  come.  Get  imder  the  most  power- 
ful ministry.  Oh  hear  the  word  with  all  the  reverence,  at- 
tention, and  affection  that  you  can  for  your  soul !  Miss  not 
any  o])portunities  that  God  jiuts  into  your  hand,  lest  that 
should  be  the  time  in  which  you  might  liave  met  with  God. 
Lie  at  the  pool  uf  Bethesda,  uud  wait  for  the  moving  of  thd 


2fi8  HEAVED'   LTOX  EAKTH  ;   OR, 

waters.  Set  yourselves  in  the  liouse  of  God,  and  romemljcr, 
though  you  see  not  God,  that  he  is  always  present  in  all 
places,  but  lie  is  there  more  especially  present,  where  liis 
people  meet  together  to  attend  upon  him  in  his  own  ordi- 
nances. Wherefore,  when  you  come  to  hear  the  word,  set 
yourself  as  in  the  presence  of  God,  and  hear  as  for  your  life 
and  soul.  "  Set  your  hearts  unto  all  the  Avords  which  I  tes- 
tify among  you  this  day ;  for  it  is  not  a  vain  thing  for  you, 
it  is  your  life,"  Dent,  xxxii.  46,  47.  "  Hearken  diligently 
unto  me,  and  eat  ye  that  which  is  good,  and  let  your  soul  de- 
light itself  in  fatness.  Incline  your  ear,  and  come  unto  me ; 
hear,  and  your  soul  shall  live :  and  I  will  make  an  everlast- 
ing covenant  with  you,  even  the  sure  mercies  of  David,"  Isa. 
Iv.  2,  3.  He  that  hath  ears  to  hear,  let  him  hear  what  the 
mighty  Jehovah  is  speaking  to  his  soul.  Wherefore  I  say 
it  again.  Set  youi'self  as  in  the  very  immediate  presence  of 
God ;  and  when  you  hear  a  word  that  you  are  very  nearly 
concerned  in,  put  up  such  a  short  ejaculation  as  this:  Now 
Lord,  strike  this  hard  heart  of  mine ;  now  Lord,  come  in,  I 
beseech  thee ;  oh  that  this  word  might  be  the  key  which 
might  open  my  heart  for  the  King  of  glory  to  come  in  !  Oh 
C(3mraand  thy  loving-kindnestj  this  day  to  break  into  my 
soul!  Oh  th^it  this  might  be  the  day  in  which  salva- 
tion might  come  unto  my  house !  Oh  that  this  might  be 
tlie  man  that  might  be  my  spiritual  father,  that  this 
might  be  the  messenger,  one  among  a  thousand,  that  may 
bring  me  good  tidings !  Oh  that  this  might  be  the  sen- 
tence, that  this  might  be  the  hour  of  love !  Oh  that  this 
]night  be  the  day  that  I  may  have  in  everlasting  remem- 
brance !  Oh  that  I  might  presently,  without  any  more  de- 
lay, set  out  for  Canaan !  Cry  out,  with  as  much  earnestness 
as  that  poor  man  did  who  brought  his  possessed  child  be- 
fore Christ,  0  Lord,  I  have  brought  my  unbelieving  heart 
before  thee  to  cure ;  it  exposes  me  a  thousand  times  to  un- 
speakable hazards ;  but,  Loi'd,  if  thou  wilt  but  speak  the 
word,  it  shall  be  dispossessed :  I  would  believe ;  Lord,  help 
my  iinbelief.  I  have  brought  my  hard  heart  before  thee  ; 
Lord,  soften  it,  and  let  me  not  go  from  time  to  time  with 
thesje  dreadful  diseases  hanging  about  me,  to  infect  and  uu- 


JESUS  THE  BEST  FRIEND  OP  MAX.  269 

rio  myself  ami  others.  Oh  melt  me,  0  Lord,  melt  me,  and 
let  me  liave  such  a  look  from  thee  as  Peter  once  had,  which 
made  him  go  out  and  weep  hitterly !  But  I  shall  speak  a 
little  more  of  this  nature  under  another  direction. 

DIRECTIOX  VI. 

If  you   would  1)0  acquainted  with  Ood,  you  must  get 
acijuaintcd  with  sunic  of  liis  friends;  and  they  will  do  all 
tliey  can,  and  be  glad  of  it  too,  to  hcl])  you  to  be  acquainted 
with  him ;  they  will  not  spare  to  give  you  their  utmost  assist- 
ance in  this  great  Imsiness.     And  when  they  shall  hear  you 
asking  what  you  shall  do  to  know  God,  they  are  glad  at 
their  heart,  and  will  not  be  at  quiet  till  they  have  got  you 
home  with  them  to  their  Fatlier's  house;  they  watch  for 
your  soul,  and  no  greater  joy  than  to  help  forward  such  a 
work  as  this,  than  to  be  employed  any  way  in  the  service  of 
your  souls.     They  are  glad  when  they  hear  any  saying.  Let 
us  go  to.  the  house  of  the  Lord,  and  asking  the  way  to  Zion 
with  their  faces  thitlicrward.     Oh !  Christian  society,  good 
comjjany,  is  of  exceeding  use  ;  one  good  servant  in  a  house, 
the  whole  family  may  fare  the  better  for  him.     Laban  and 
Potiphar,  tliough  ignorant  enough  in  spirituals,  could  not 
but  ob.serve  this,  that  the  L(;rd  Ijlessed  their  families  for  the 
sake  of  one  godly  sei-vant.     I  do  not  speak  this  only  with 
respect  to  teinjxjrals,  because  of  that  diligence  and  faithful- 
ness in  their  places  that  religion  will  put  them  upon ;  but 
with  respect  to  si)irituals:  they  will  be  drojjping  something 
that  may  tend  to  tlie  awakening  and  convincing  of  their 
sleepy,  uubelieviug,   ignornnt  companions  ;    they  have  an 
inward   princii)lc  which  puis  them  upon   communicating 
what  gi-dce  they  have  received ;  they  know,  the  more  they 
impart  tootlier.s,  the  more  they  shall  have  themselves;  they 
have  a  comjiassion  fin'  souls,  and  wouM  fain  have  as  many 
as  they  can  along  with  them  to  heaven  ;  they  will  b(!  teach- 
ing little  children  to  pray,  and  instilling  something,  that  the 
Vciy  l)abus  may  set  forth  God's  praises,  and  they  will  be 
pleading  witii  God  for  tliein.     But  this  only   by  the  bj'. 
Now,  if  those  tliat  are  gracious  enrjeavour  what  tliey  can  to 
bring  in  those  that  are  open  enemies,  how  much  more  will 


270  HEAVEN  UrON  EARTU  ;   Oil, 

thej'  be  ready  to  give  all  the  help  they  can  to  yon  that 
earnestly  desire  it !     Now,  when  any  one  comes  to  this  pass, 
that  he  sees  a  difference  between  the  godly  and  the  wicked, 
and  to  say  that  the  righteous  is  more  excellent  tlian  his 
neighbour,  and  to  liave  an  earnest  desire  to  associate  him- 
self with  them,  it  is  a  very  great  sign  that  God  hath  an 
intention  to  do  such  a  soul  good.     Wherefore,  if  you  would 
be  brought  to  the  knowledge  of  God,  go  speedily  to  them 
that  know  liim  well ;  and  they  will  tell  you  great  things  of 
him,  and  how  they  came  first  acquainted  with  him,  and  how 
this  acquaintance  hath  been  kept ;  they  will  tell  you  where 
they  first  met  him,  they  will  give  you  to  understand  that 
at  such  and  such  a  time,  when  they  little  thought  of  God, 
they  were  strangely  brought  acquainted  with  him.     When 
they  came  (out  of  fashion  or  curiosity,  oi  to  laugh  at  Iiiin 
that  taught  them,  or  it  may  be  to  pick  some  quarrel  with 
him)  to  hear  such  a  man,  they  were  made  to  see  what  they 
never  took  any  great  notice  of  before,  that  they  were  in  an 
undone  condition  by  nature,  and  that  except  Christ  would 
pity  them,  there  was  no  remedy,  but  to  hell  they  must  go  ; 
whereas  before  they  thought  themselves  as  safe  as  could  be. 
But  then  they  saw  that  it  was  no  light  matter  to  be  out  of 
Christ,  and  aliens  from  the  commonwealth  of  Israel.     After 
this  they  were  made  to  understand  sometliing  of  Christ's 
undertaking  for  poor  lost  sinners,  and  they  heard  of  his 
exceeding  willingness  to  receive  the  chiefest  of  sinners ;  and 
that  then  they  began  to  see  an  excellency  in  his  love  and 
goodness,  and  to  be  somewhat  move  taken  with  the  kind- 
ness of  Christ  than  ever  they  were  before,  and  they  felt 
some   longings   after   the   precious   Jesus:    oh  that   they 
had  but  a  Christ  for  tlieir  souls !     And  that  after  this  they 
were,  by  the  Spirit  of  God,  in  some  measure  enabled  to  cast 
themselves  at  the  feet  of  Christ  for  merc^',  and  that  upon 
his  own  tei-ms,  knoA\ing  that  if  mercy  came  nut  that  way  to 
them,  tliey  must  sink  for  ever ;  and  that  upon  tliis  act  of 
recumbency,  after  they  liad  for  some  time  waited  upon  God 
in  the  way  of  his  ordinances,  they  began  to  taste  and  relish 
the  things  of  God,  and  at  last  they  met  hiui  whom  their 
Kouls  loved.     Inquire  of  them,  I  say,  and  they  will  talk 


JESUS  THE  BEST  FRIEND  OF  MAN.  271 

thus  to  yon,  and  tell  you  also  that  there  was  a  time  wherein 
they  were  foolish,  disobedient,  and  unto  every  good  work 
rejirobate,  and  miserably  neglectful  of  their  souls ;  that  they 
did  not  at  all  niind  their  eternal  welfare,  but  made  light  of 
Christ,  made  a  mock  of  sin,  and  made  nothing  of  eternal 
damnation.  And  they  will  direct  and  encourage  you  also. 
Let  me  tell  you,  they  have  an  interest  in  God,  and  their 
prayers  for  you  Tuay  be  more  advantageous  than  you  are 
aware  of.  Yet  I  a\  ould  not  that  you  should  make  Christs 
of  the  saints,  nor  forget  what  is  the  work  of  the  Mediator 
alone.  Saints  are  to  be  valued,  but  Christ  is  to  be  valued 
infinitely  more.  Get  acquainted  ^\^th  some  warm,  rare,  ex- 
l)erienced  Christian,  and  make  him  j'our  bosom  fi'iend,  and 
observe  him,  and  you  shall  see  much  of  the  beauty  of  reli- 
gion shining  in  him,  and  you  shall  see  how  cheerfully  and  com- 
forfaI)lyhe  walks;  now  ask  him  what  Iris  practice  is,  and  go 
you  and  do  likewise.  Have  a  care  of  harbouring  ill  thoughts 
of  the  people  of  God,  or,  for  the  sake  of  one  hypocrite,  of 
censuring  a  thousand  sincere  Christians.  Judge  you  whetlier 
this  be  just  and  equal  doing.  How  would  you  like  it,  if  one 
that  bears  some  relation  to  you  shoidd  do  some  vile  abomina- 
ble thing,  and  bring  him.self  to  an  untimely  end,  and  people 
should  say  the  whole  family  is  like  him,  though  it 
may  be  you  are  grieved  to  the  very  heart  that  such  a  thing 
should  be  done  by  any  in  the  world,  much  more  by  any 
tliat  bears  any  kind  of  relation  to  yourself?  I  tell  you,  an 
contemptibly  as  the  world  speaks  of  the  godly,  they  are  not 
sucli  odious  creatures  as  they  arc  rejjresented  to  be.  The 
saints  are  not  troulilers,  1)iit  peace-makers;  they  love  to 
make  peace  between  man  and  man,  ami,  what  in  them  lies, 
also  l)etween  God  and  man.  Your  converse  with  such  as 
fear  the  Lord  will  make  you  like  them,  at  least  they  will 
endeavour  as  much.  He  sjioke  no  untruth  who  said  that 
"company  is  of  an  assimihitiiig  natnre.  A  living  coal  laid 
to  a  heap  of  dead  ones  may  kindle  them  all ;  but  they  are 
more  like,  except  it  be  blown  up,  to  put  the  live  one  quite 
ont."  (Ar.  Kpict.  1.  iii.  c.  16.)  "  Therefore,"  saith  the  same 
author,  "}'oii  must  be  very  cautious  of  your  company."  It 
is  Btoried  of  yoci-atos,  that  he  had  a  rare  art  of  making  his 


272  HEAVEN  UPON  EAllTH  ;    OK, 

familiar  fricntls  of  lils  miml.  Some  active  Clivlstians  take 
great  pains  to  make  their  familiars  of  Christ's  mind.  "  He 
that  walketh  with  wise  men  shall  be  Avise:  Imt  a  com- 
panion of  fools  shall  he  destroyed,"  Prov.  xiii.  20.  "  The 
tongue  of  the  just  is  as  choice  silver:  the  heart  of  the 
wicked  is  little  worth.  The  lips  of  the  righteous  feed  many : 
but  fools  die  for  want  of  A\isdom.  The  lips  of  the  righteous 
know  what  is  acceptable:  but  the  mouth  of  the  wicked 
speaketh  frowardness,"  Prov.  x.  20,  21,  32.  Such  as  these 
■will  do  what  they  can  to  make  you  out  of  love  with  sin, 
and  in  love  with  God.  Such  as  these  will,  from  their  own 
experience,  be  setting  forth  the  goodness  of  God,  and  tell 
you  that  which  may  stand  you  in  stead  as  long  as  you  live ; 
it  may  be  they  may  tell  you,  that  when  God  began  first  to 
work  upon  their  soul,  he  was  pleased  to  make  use  of  the 
particular  application,  and  the  spiritual  conversation  of  such 
a  Christian  relation ;  and  when  God  came  in  with  comfort, 
and  spake  peace,  such  a  one  led  them  to  such  a  promise, 
which  was  like  a  cordial  to  their  fainting  soul.  When  they 
were  abroad,  (they  will  tell  you,)  and  were  necessitated  to 
tl^e  company  of  them  who  were  strangers  to  the  life  of  re- 
ligion, and  were  at  such  a  time  troubled  with  horrible 
temptations,  that  they  were  in  a  wilderness-condition,  and 
thought  that  never  any  that  walked  heavenward  could  be 
in  the  like  state ;  but  now,  when  they  got  acquainted  with 
the  people  of  God,  they  found,  that  as  face  answered  face 
in  a  glass,  so  then-  experience  and  the  experience  of  many 
of  the  dear  children  of  God  were  exactly  alike ;  and  that 
that  which  they  thought  none  in  the  world  could  parallel, 
they  find  that  most  of  the  Christians  they  meet  with 
know  as  well  as  themselves,  and  at  the  first  hearing,  are 
able  to  go  on  with  the  story  before  them;  so  that  they 
have  sometimes  wondered  how  any  one  living  should  know 
their  hearts  and  thoughts  so  well,  to  whom  they  did  not 
communicate  them.  I  think  it  not  altogether  impertinent 
here  to  insert  an  observation  of  mine  own.  I  remember, 
when  I  was  once  speaking  concerning*the  duty  of  Christians 
in  relation  to  their  unconverted  friends,  and  urging  them 
up«n  doing  what  they  could  for  God  and  souls,  in  the 


JESUS  THE  BEST  FRIEND  OF  MAN.  273 

places  where  God  hath  set  them:  in  speaking-  to  this  suh- 
ject,  I  said,  that  there  was  not  the  meanest  Christian  but 
might  be  an  instrument  of  the  conversion  of  a  souh  Upon 
this,  I  rehearsed  a  couple  of  experiences  that  I  liad  of  two 
persons,  strangers  one  to  tlio  other,  who  gave  tliis  account 
of  their  conversion ;  they  were  upon  the  matter  both  ahke, 
and  therefore  I  shall  tell  but  one  of  them,  which  take  as 
follows :  There  was  a  poor,  civil,  yet  very  carnal  creature, 
a  servant  in  a  religious  family,  who  did  from  liis  soul  abhor 
the  spiritual  conversation  of  those  in  the  family,  insomuch 
that  he  was  resolved  to  run  away  from  his  service,  he  was 
so  weary  of  such  doings.  But  one  night,  hearing  a  strange 
sound  somewhere,  he  arose  out  of  his  bed,  and  went  to 
listen  what  was  the  matter :  upon  Avhich,  he  heard  one  dis- 
tinctly praying  on  the  other  side  of  the  wall ;  he,  still  heark- 
ening, heard  one  praying  very  earnestly  for  him,  (who  did 
not  know  but  that  he  might  be  asleep,)  and  oi)ening  the 
condition  of  his  soul  so  particularly,  and  with  so  much  ten- 
derness, that  he  was  wonderfully  awakened,  to  think  that 
one  that  he  hated  should  so  much  lova  him  and  jiity  liis 
soul,  and  to  consider  Ikjw  it  was  possible  any  one  in  tlie 
world  should  know  his  thoughts  so  well  as  that  person  did 
who  prayed  for  him.  Upon  this  he  began  to  be  very  much 
stiirtled  to  think  of  his  condition,  concluding  thus.  Surely 
I  am  in  a  lamental)lo  state,  and  they  see  it,  or  else  they 
would  never  do  as  they  do ;  they  ai'c  j)raying  for  ]ne  when 
I  am  asleej),  tliey  love  mo  when  I  hate  them.  Upon  this 
the  man  was  very  much  troubled,  and  Ins  trouble  daily 
increased,  till  he  was  forced  to  open  his  condition  to  the 
l)erson  who  liad  been  ])raying  for  him,  who  was  a  i)oor 
maid-servant:  ujion  which  the  work  of  regeneration  was 
carried  on  vei-y  sweetly,  and  the  man  became  an  excellent 
C'ln-istian  ;  whereas  the  instrument  that  God  used  in  this 
great  work  was  but  a  poor  servant.  Now,  when  1  rehearsed 
tliis  thing,  wliicli  was  the  condition  of  two,  as  I  said  bifnre, 
a  third  person  stood  by,  (whom  I  never  saw  in  my  life  be- 
fore,) who  fell  a-sweating  for  trouble  that  any  of  his  friends 
Bliould  tell  such  a  thing  of  him  to  me,  and  thought  I  had 
meant  liimself  in  all  the  particulars,  tliougli  I  heard  not  a 


274  HEAVEN  irPOX  EAKTH  ;   Olt, 

word  of  the  man  before  in  my  life.  Tliis  l)y  tlie  by.  I 
could  not  but  hint  this  for  the  encouragement  of  parents  to 
get  their  children  into  fiimilies  that  are  really  religious,  and 
to  encourage  all  to  associate  themselves  to  such  as  fear  the 
Lord.  You  see  by  what  liath  been  spoken,  that  acquaint- 
ance with  the  people  of  God  may  be  of  great  use  for  the 
bringing  the  soul  acquainted  with  God. 

DIRECTION  VII. 

If  you  would  be  acquainted  with  God,  entertain  all  the 
messengers  that  he  sends  to  you  kindly.     When  God  calls, 
answer,  and  when  he  sends  any  of  his  servants  to  you,  bid 
them  welcome  ;  let  the  feet  of  those  who  biing  glad  tidings 
be  beautiful  in  your  eye ;  do  not  think  much  if  tliey  deal 
plainly  and  i-oundly  with  you  ;  know  that  it  is  out  of  love 
to  your  souls,  (God  is  their  witness ;)  they  see  that  your 
condition  requires  it,  and  that  a  man  in  your  state  is  not  to 
be  jested  with.     The  Lord  knows  that  they  take  little 
pleasure  in  grieving  people ;  they  do  it  that  you  may  rejoice 
for  ever ;  they  Avatch  for  your  souls,  and  therefore  you  must 
account  them  worthy  of  double  honour.     Eut  of  all  the 
messengers  that  God  sends,  have  the  greatest  care  of  dealing 
unkindly  with  and  grieving  his  Spirit;  when  you  have  any 
motions  upon  your  soul  by  the  Spirit,  labour  to  cherish 
them  with  all  the  care  and  tenderness  that  you  can :  turn 
not  convictions  away  with,  I  am  not  at  leisure ;  or,  I  vAW 
hear  you  of  these  things  when  I  have  a  more  convenient 
season :  but  as  soon  as  you  find  your  heart  begin  to  relent, 
cry  out  unto  tlie  Lord,  and  say,  0  Lord,  I  beseech  thee, 
carry  on  thy  work  effectually  \i\>on  my  soul.     Oh  that  I 
may  have  thorough  Avork !     Oh  let  not  these  convictions 
wear  off  from  my  soul,  till  they  end  in  a  real  conversion ! 
Oh  let  me  not  prove  but  a  half-Christian !     Anything  in 
the  world.  Lord,  so  that  I  may  but  be  made  a  Christian  in 
good  earnest !     Oh  let  me  not  return  with  the  dog  to  his 
vomit,  and  with  the  sow  that  is  washed  to  her  wallowing  in 
the  mire !     Deliver  me,  0  God,  from  sinning  away  these 
things,  and  getting  into  a  cold  world,  and  from  shaking  off 
all,  lest  I  prove  worse  than  ever,  and  my  latter  end  be  more 


JESrS  T1[E  r,F..>T   FRIEXl)   OP  XfAN'.  *2 1  it 

!nIseral)lo  than  my  lioi^iuuiui;-.  Laboui-  to  he  voiy  cmious 
in  tlie  taking  notice  of  Ood's  absence  or  presence ;  and  when 
yon  find  your  soul  raised  in  any  duty,  and  your  lieart  some- 
what drawn  out  after  God,  then  ho  sure  to  own  God's  good- 
ness, and  bless  the  Lord  for  it ;  record  his  kindness,  forget 
not  his  mercy,  pass  not  over  sucli  great  things  in  silence. 
Little  do  men  tliink  what  a  hazard  they  run  when  they 
quench  the  motions  of  God's  Spirit.  You  may  read  in  Cant. 
V.  how  dearly  tlie  spouse  had  like  to  have  paid  for  such  an 
Uiikindness.  What,  shall  God  send  his  Spirit  to  visit  you? 
Shall  the  infinite  Majesty  so  far  condescend  as  to  knock  at 
yom-  door,  and  will  not  you  open  ]  "Why  then,  you  may 
thank  yom-selves  if  he  never  knock  more.  But  if  you  will 
now  open  to  him,  he  will  come  in  to  you,  and  sup  with  you, 
and  you  shall  sup  with  him. 

DIRECTION  viir. 

Seek  his  acquaintance  most  earnestly,  if  you  would  have 
it.     Oh,  wliy  do  mi'U  and  women  jest  with  matters  of  the 
greatest  weight  and  importance  in  the  world!     What  do 
])eople  mean,  to  play  with  their  souls,  the  wrath  of  God,  and 
damnation !     0  sinners,  have  you  nothing  else  to  play  with '( 
lio  lower  matters  to  s\nn-t  a\  ith  1     Believe  it,  sirs,  heaven 
and  glorj'  are  not  got  with  sitting  still  with  oui*  hands  in 
our  pockets.     We  think  it  worth  the  while  to  rise  early, 
and  to  sit  up  late,  to  get  an  earthly  estate ;  we  count  it  no 
foolish  thing  fir  a  man  to  be  very  diligent  about  his  worldly 
alVaii's.     The  ]ioor  countryman  ]iloughs  and  sows,  harrows, 
weeds,  reaps,  inns,  thraslu's,  and  a  great  deal  more,  liefore 
he  can  eat  his  bread ;  and  shall  wc  look  for  a  rich  croj),  and 
do  notliing  at  all  but  eat,  and  drink,  and  sleep?     Is  this  tlie 
way  to  be  rich  ?     Is  this  the  \\ay  to  be  hajipy  for  ever?     If 
you  intend  to  do  anytlnnn'  in   religion  to  any  purjiose,  you 
must  buckle  to  your  business  at  another  guess  rate  than 
most  of  the  jirofissors  of  the  world  <lo:  you  must  take  as 
much  jiains  about  your  souls  as  men  do  about  tiieir  bodies 
or  estates.     Is  there  any  comparison  between  tlie  soul  and 
the  body,  between  a  worldly  estate  and  n  heavenly  inheri- 
tance?    Ilath  a  man  more  reason  to  loolc  after  tricking  up 


270  IIEAVEX  UPON  EARTH  ;    OR, 

liis  l)ody  that  must  die,  or  look  after  tlie  ailorning  of  liis 
eoul  that  must  live  somewhere  for  ever?     Which  are  mat- 
ters of  tlie  greatest  consequence,  eating  and  drinking,  pam- 
]3ering  the  flesh,  and  taking  our  pleasure  ;  or  looking  after 
life,  salvation,  and  eternal  joy?     Do  you  tliink  that  the 
scripture  saith  in  vain,  that  "we  must  strive  to  enter  in  at 
the  strait  gate  f '     Is  it  a  hare  seeking  that  will  sei've  the 
turn?     Will  a  "Lord,  have  mercy  upon  me,"  and  howing 
the  knee,  do  as  well  as  the  greatest  seriousness  and  dili- 
gence in  the  world?     Do  you  think  that  God  will  he  ])ut 
off  witli  the  skin  and  garhage  instead  of  sacrifice,  with  tlie 
shell  instead  of  the  kernel,  with  chaff  instead  of  the  com? 
Doth  not  Christ  say,  that  "  Many  shall  seek  to  enter  in, 
and  shall  not  be  able  ?"     Oh,  why  do  not  lazy  professors 
read  the  scriptures  -with  trenihling?     Let  all  those  that  are 
angry  with  us  for  putting  them  upon  making  religion  their 
business,  and   using  all  diligence  "to  make  their  calling 
and   election  sure,"  read  that  one   scripture   over   again, 
"  Strive  to  enter  in  at  the  strait  gate  :  for  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  sluiU  nut  be  aljlc,"  Luke  xiii. 
i24.     It  was  Christ  who  spoke  that  word.     If  we  tell  you  of 
the  danger  of  a  formal  religion,  you  will  soon  fall  upon  us 
as  enemies  to  your  peace,  and  those  who  impose  too  much 
strictness  upon  you.     We  therefore  do  here  produce  our 
commission  for  what  we  say ;  or  rather,  -vve  desire  you  but  to 
read  yourselves  what  Oln-ist  spoke,  as  toucliing  this  matter. 
Oh !   it  n.iight  jnstly  make  a  Christian's  heail  ache,  to  think 
how  many  tliousands  of  proi^essors  will  be  disowned  by  Christ 
in  that  day,  who  will  make  many  fair  pleas  for  themselves, 
and  pretend  a  great  deal  of  acquaintance  with  him.     Con- 
sider, I  beseech  you,  here  is  no  fear  of  excess ;  never  any 
man  in  the  world  that  was  too  solicitous  al^out  his  salva- 
ti(m,  never   any  man   took   too   much   pains   for  heaven. 
Awake,  0  sleeper,  what  meanest  thou?      Arise,  and   call 
Tipon  thy  God !    If  you  make  anything  of  the  loss  of  a  soui, 
look  about  you ;  if  you  think  the  ^^  rath  to  come  consider- 
able, be  serious ;  if  you  would  not  be  burnt  by  the  fire  of 
his  indignation,  you  must  take  hold  of  his  strength  and 
make  pence  with  him,  and  God  will  1»e  at  jicace  with  you. 


JESUS  THE  B/:ST  FRIEND  OP  MAX.  ::*  ; 

Isa.  xxA'ii.  5.     It  is  not  without  cause  that  the  propnet  doth 
complain :  "  There  is  none  that  calleth  upon  thy  name,  tliat 
stirreth  up  himself  to  take  hold  of  tliee,"  I&a.  Ixiv.  7.     One 
WDuld  tliink  that  that  w-.re  strange.  What,  none  call  upon  his 
name,  when  so  many  of  them  made  r,o  many  prayers,  as  you 
have  it  in  the  first  of  Isaiah !   "What,  did  they  notliing  hut  look 
upon  one  another  when  they  had  their  solemn  assemhlies? 
Did  they  say  nothing  to  God  when  they  came  before  himi 
l)id  they  do  nothing  at  all  when  they  are  said  to  seek  him 
daily,  when  they  seemed  to  delight  in  his  way  ?  Isa.  Iviii. 
Yet,  in  God's  esteem,  all  this  goes  for  nothing  at  all,  this 
])rayer  is  no  l)rayer,  this  is  only  Avording  of  it  with  God. 
But  prayer  is  another  kind  of  thing,  it  is  the  stm-ing  up  of 
the  soul,  and  awakening  all  its  streng-th  to  wrestle  with 
God,  to  lay  hold  ujjou  God,  and  to  prevail  with  the  Almighty. 
And  where  are  such  as  these  to  be  found  1  who  is  this  that 
engages  his  heart  in  the  service  of  God?     It  is  one  thing  to 
engage  the  tongue,  and  another  thing  to  engage  the  heart. 
Men  come  to  pray  \\itli  a  common  spirit,  and  are  many  times 
weaiy  of  the  work  before  they  have  well  begun  it ;  what  they 
do  they  do  lifelessly.    They  can  follow  their  worldly  employ- 
ments with  life  and  delight.     They  have  a  male  in  their  tlock, 
hut  that's  too  good  for  God ;  a  lame,  blind,  starved  v/eak  thing 
must  sen-e  his  turn.     And  is  this  the  way  to  have  the  bless- 
ing?    Are  such  as  these  like  to  have  any  thanks  for  their 
kindness  ]    Let  them  try  how  any  of  their  friends  would  take 
such  a  jjresent.     Now,  would  you  have  the  blessing  of  ac- 
quaintance with  God,  you  must  wrestle  for  it,  and  not  let 
(iud  go  witliout  it.    You  must  be  "fervent  in  sjjirit,  serving 
tlie  Lord;"  you  must  "fight  tlic  good  fight  of  faith,  and  lay 
hold  on  eternal  life."     You  must  gnvs])  ab(tut  Ghriiit,  as  a 
man  that  is  drowning  would  giuisp  anything  that  is  tbrown 
out  to  save  him ;  you  must  use  "  all  diligence  to  make  yoin* 
<alling  and  election  sure;"  you  "must  work  out  your  salva- 
tion witii  fear  and  tremlding;"  you  must  "seek  for  wisdom 
as  for  silver,  and  search  for  her  as  for  hidden  treasure.    Then 
shall  you  understand  the  fear  of   the  Lord,  and  find  the 
knowledge  of  God."     What  excellent  thing  is  there  that  is 
{^ot  without  paiiisl  Wh)  ever  came  to  he  liUCMpiisile  curious 


278  itnAvr.x  upon  earth  ;  or, 

artist  in  any  skill  whatever,  that  never  seiTed  an  apprentice- 
ship to  it,  nor  at  the  least  gave  his  mind  to  it?  Where  is 
tliere  a  famous  physician  that  never  studied  in  his  life? 
'Who  gets  a  Aactory  by  sleeping  and  carelessness  ?  Who  ex- 
pects to  have  riches  drop  into  his  mouth  when  he  goes  all 
the  Avays  that  can  be  to  make  himself  a  beggar  ?  Doth  the 
liusbandman  look  for  a  good  crop  without  ploughing  or  sow- 
ing ?  Why  then  should  we  expect  such  great  things  as  hea- 
ven, eternal  happiness,  and  the  favour  of  God,  without  look- 
ing after  them  ?  AYhatsoever  the  lazy  formal  professor  may 
say,  the  kingdom  of  heaven  is  not  obtained  thus.  There 
must  be  running,  watching,  fighting,  conquering,  holding 
fast,  holding  out,  and  all  little  enough ;  it  requires  all  the 
strength  of  thy  soul  to  engage  in  this  great  work;  it  requires 
some  resolution  to  do  such  a  work  as  every  Christian  must 
do,  or  else  his  religion  signifies  little.  Further,  it  calls  fur 
some  time  too;  it  is  not  a  thing  to  be  minded  now  and 
tlien,  by  the  by,  between  sleep  and  awake,  when  the  devil 
and  the  world  have  had  as  much  sen-ice  as  they  call  for. 
Were  it  for  your  bodies  that  I  am  now  pleading;  were  you 
like  to  get  any  great  matter  in  the  world  by  following  my 
directions ;  could  you  l)e  shown  a  way  how  to  get  a  great 
estate,  honom-s,  and  long  life,  I  am  verily  persuaded  a  few 
■words  might  prevail  much.  Why,  if  you  will  believe  the 
word  of  God,  I  am  telling  you  of  other  kind  of  things  than 
these  be,  gi-eater  matters  by  far ;  and  yet  how  little  are  men 
and  women  affected!  as  if  we  spoke  but  in  jest  always, 
when  we  spoke  about  things  that  did  concern  souls.  How 
little  time  do  men  spend  in  their  inquiiy  into  these  things ! 
Ask  Epictetus,  (Ench.  c.  G3,)  and  he  will  tell  you  that  it  is 
a  sign  of  a  low  soul  to  bestow  much  time  ujjon  the  body 
and  the  thoughts  of  it,  and  httle  upon  the  soul ;  to  be  long 
eating,  and  long  drinking,  and  long  a-dressing,  and  short  in 
jjrayer,  short  in  the  thoughts  of  the  soul,  and  short  in  the  ser- 
vice of  God ;  and  that  it  is  a  sign  of  a  base  degenerate  spirit  to 
be  verj^  curious  about  toys  and  inconsiderable  trifles,  and  to  be 
neghgent  about  matters  of  the  gi-eatest  importance,  to  slubber 
over  the  gi-eat  works  of  religion  with  the  greatest  slightness. 
Eemember,  0  man,  thy  great  work  is  to  take  care  of  thy 


JESUS  THE  BEST  rKIEXD  OF  MA\.  27!) 

soul,  to  look  after  a  Companion,  a  Friend  for  tliy  soul,  to  get 
food  and  clothing  for  thy  soul,  that  it  famish  not  with  liun- 
ger  and  cold.  To  be  indifferent  in  all  externals  is  the  great- 
est prudence ;  but  to  be  indift'ererit  about  spirituals  and  eter- 
nals is  the  greatest  madness.  We  are  all  soldiers,  and  must 
fight  in  such  a  war  wlierein  we  must  never  lay  down  our 
arms.  The  favour  of  God  is  worth  the  striving  for,  it  is  as 
much  as  heaven  and  glory  are  worth.  If  your  estate  or  life 
lay  at  stake,  would  you  not  be  mlling  to  use  all  the  interest 
you  could  to  make  the  Judge  your  Friend  1  Would  you  go 
lip  and  down  laugliing  as  if  you  had  nothing  to  do  1  Would 
you  eat  and  diink  as  merrily  as  ever,  and  say,  It  is  but  dying, 
it  is  but  being  a  beggar,  it  is  buttlie  undoing  of  my  wife  and 
children  ?  Would  you  not  look  upon  a  man  tliat  should 
argue  at  this  rate  to  be  little  better  than  frantic  ?  And,  I 
praj'',  which  is  most  considerable,  the  death  of  the  body,  or 
tlie  deatli  of  the  soul ;  the  loss  of  a  temporal,  or  the  loss  of 
an  eternal  inheritance  ?  Most  men's  diligence  in  temporals 
will  condemn  their  negligence  in  spirituals.  Christ  said, 
"  Seek  ye  first  the  kingdom  of  heaven,  and  the  righteous- 
ness thereof;"  but  most  men  say,  I  will  seek  first  the  earth, 
and  the  glory  thereof;  and  if  God  will  give  me  heaven  and 
happiness  after  I  liave  served  the  devil  and  the  world  as 
long  as  I  can,  I  shall  be  contented  to  have  it.  No  such 
matter;  never  expect  it;  God  must  sooner  cease  to  be  than 
to  gi-atify  you  in  tliis.  Wherefore,  do  you  think,  did  David 
follow  his  work  so  closely  ?  Why  did  all  those  noble  worthies 
in  the  cliurch  of  old  take  so  much  pains  1  Why  should  they 
not  much  stick  to  venture  estates  and  lives  too  ?  WiU  you 
condemn  them  all  as  guilty  of  too  much  curiosity  and  un- 
necessary jireciscness  ?  Do  you  think  their  labour  was  in 
vain?  Are  all  those  disapjiointed  who  willingly  parted  with 
present  things  for  future  things?  I  must  tell  you,  if  you 
expect  to  sit  down  \\itli  AbriiJiam,  Isaac,  and  Jacol)  in  tlie 
kingdom  of  heaven,  yuu  must  do  as  they  did.  Heaven  will 
not  be  obtained  now  upon  any  lower  terms  than  then. 
Your  souls  are  as  precious  as  theirs,  and  heaven  will  be  as 
well  worth  your  minding  as  theirs,  and  God  will  look  upon 
you  as  well  us  upon  them,  if  you  will  value  his  favoui'  aa 


280  nsAVEN  UPON  earth;  OR, 

they  did.  Never  look  to  liave  God  give  you  that  which  you 
will  not  thank  him  for.  What  do  you  say  after  all  this  ? 
Will  you  sit  down  before  your  work  is  done  ?  Open  thine 
eyes,  and  consider  what  thou  hast  to  do,  and  then  tell  me 
if  it  be  not  the  greatest  folly  imaginable  to  be  slight  in  these 
aftau'S.  Oh,  how  canst  thou  eat,  or  drink,  or  sleep,  Avhilst 
thou  hast  such  a  great  work  to  do  which  is  undone  ?  Oh, 
give  not  sleep  to  thine  eyes,  or  slumber  to  thine  eyelids, 
I  at  deliver  thyself  from  the  hand  of  the  hunter,  and  as  a  bird 
from  the  hand  of  a  fowler !  "  Go  to  the  ant,  thou  sluggard : 
consider  her  ways,  and  be  wise ;  which  having  no  guide, 
overseer,  or  ruler,  provideth  her  meat  in  the  summer, 
and  gathereth  her  meat  in  the  harvest."  How  long  wilt 
thou  sleep,  0  sluggard  1  When  wilt  thou  arise  out  of  tliy 
sleep  ?  "  Yet  a  little  sleep,  a  little^slumber,  a  little  folding 
of  the  hands  to  sleep  :  so  shall  thy  poverty  come  as  one  that 
travailleth,  and  thy  want  as  an  armed  man."  And  will 
you  now  labour  to  get  acquaintance  with  God,  as  you  would 
to  get  food  for  yoiu*  liody  ?  Will  you  endeavour  as  much  to 
make  sure  of  his  love,  as  you  would  to  make  sure  of  a 
jiardon,  in  case  of  the  forfeiture  of  your  life  1  If  so,  we 
liave  some  hopes  the  work  may  have  some  considerable 
issue. 

DIRECTION  IX. 

If  you  would  be  acquainted  with  God,  be  much  in  ex- 
postulating the  case  with  God,  in  urging  those  arguments 
which  the  Scripture  doth  afford  you  in  such  a  case.  Take 
with  you  words,  and  come  unto  the  Lord,  and  spread  your 
requests  before  him,  and  say,  0  Lord,  thou  hast  sent  thy 
servants  the  ministers,  and  hast  invited  me  to  come  unto 
thee,  and  thou  hast  offered  peace  and  reconciliation,  and  to 
he  acquainted  with  me.  0  God,  I  desire,  from  my  soul,  to 
come  upon  thy  call,  and  would  fain  be  acquainted  with  thee. 
I  see  myself  in  an  undone  state  while  I  am  a  stranger  to 
thee.  But,  0  Lord,  I  have  a  cursed  base  heart  that  keeps 
me  back  from  thee,  and  I  cannot  tell  what  in  the  world  to 
do.  0  Lord,  I  beseech  thee,  help  thy  poor  creature  to  come 
unto  thee,  lead  me  by  the  hand,  let  thy  goodness  and  love 


JESUS  THE  BEST  FRIEND  Of  MAN.  281 

constrain  mc,  conquer  me  by  thy  kindness;  come,  Lord, 
into  Hiy  soul,  and  li't  me  see  thy  face,  and  look  upon  thee 
till  I  am  in  love  witli  tlue.  Oh  why  art  thou  as  a  stranger 
to  me  ?  Wilt  thou  forsake  me  fur  ever  ?  Shall  I  be  one  of 
those  thuie  enemies  that  shall  be  slain  before  thy  £ice? 
Shall  I  be  one  of  those  that  shall  dwell  with  everlasting 
burnings?  0  Lord,  pity,  l>ity,  pity,  for  Christ's  sake,  a 
poor  creatin'c  that  would  fain  love  thee,  and  be  acquainted 
with  thee.  I  am  convinced  that  I  nmst  be  damned  witlVout 
thee,  and  come  to  thee  of  myself  I  cannot.  Oh  draw  me  I 
Oh  carry  me !  Oh  compel  me,  constrain  me,  make  me 
willing  in  the  day  of  thy  power!  I  cannot  get  loose,  my 
heart  is  too  hard  fur  me,  my  lusts  are  too  strong  for  me,  my 
temptations  arc  too  many  for  me  to  conquer  of  myself.  O 
Lord,  help  me.  Turn  mo,  and  I  shall  he  turned.  Pluck 
my  feet  out  of  the  snare,  or  I  shall  be  utterly  destroyed  for 
ever.  Forgive  min<-  iniijuity,  make  me  a  clean  heart,  make 
me  thy  servant.  Tell  God  that  thou  hast  heard  of  his 
goodness  and  mercy,  and  that  the  King  of  Israel  is  a  merci- 
ful King,  and  that  it  is  his  nature  to  ])ity.  Say  to  him,  Oh, 
I  am  a  poor  undone  creature,  and  wilt  thou  send  me  away 
without  mercy  i  will  the  God  of  grace  send  me  away  with- 
out gi-ace  ]  Hast  thou  not  called  me,  0  God  1  Thy  ser- 
vants tell  me  so.     0  Lord,  speak,  and  give  me  ears  to  hear  ; 

0  Lord,  I  am  come  in  upon  thy  merciful  proclamation,  and 

1  desire  to  lay  myself  at  thy  feet ;  mercy.  Lord,  mercy  upon 
\\hat  tenns  thou  ])k'asest.  Didst  thou  not  .say  in  thy  word, 
"  IIo,  every  one  that  thirsteth,  come,  and  buy  wine  and  milk 
without  money  and  without  price?"  Have  not  thy  ser- 
vants i)leiided  with  me  to  cijine?  and  hast  thou  not  sent  for 
mc?  Oh!  a  blessing,  a  blessing  for  me,  even  for  me!  O 
my  Fallicr,  hast  thou  not  a  l)lessing  fur  me?  Shall  I  be 
Bent  awny  as  I  came  ?  0  Lord,  I  come  at  thy  word !  Do 
not  say  unto  mc,  IJcgom^  out  of  my  sight.  I  cannot  go,  I 
will  not  go.  ^Vhitllcr  .shall  I  go  from  thee,  for  thou  hast 
the  words  of  eternal  life?  Tliough  I  cannot  say,  Be  just  to 
me  a  saint,  yi-t  1  will  say,  Be  merciful  to  me  a  sinner.  I'Icad 
the  blood  of  Christ  ;  you  may  safely  say,  that  if  there  be  not 
enough  in  Christ  to  save  you,  you  do  not  desire  salvatiun  :  for 


282  HEAVEN  Ul'ON  EARTH;    OR, 

in  him  there  Is  all  fulness.  You  may  plead  your  own  abso- 
lute necessity.  Tell  God  that  if  ever  poor  creature  in  the 
world  had  need  of  mercy,  you  have ;  tell  him  that  you  are  re- 
solved not  to  1)6  content  without  his  love.  You  may  plead 
his  promise,  in  which  he  hath  said  that  "  he  will  take  away 
the  heart  of  stone,  and  give  a  heart  of  flesh  ;  and  that  he  will 
put  his  fear  in  our  hearts,  and  write  his  laws  in  our  inward 
parts."  You  may  plead  also  the  power  of  God,  whereby  he 
is  able  to  subdue  all  things  unto  himself;  and  many  such 
like  arguments  you  may  iind  in  many  places  in  the  Scri]i- 
ture.  But  because  I  have  touched  upon  this  before,  I  shall 
pass  this  by, 

DIRECTION  X. 

If  you  would  be  acquainted  with  God,  look  after  it  speedily; 
defer  not  a  moment;  your  enemy  is  marching  on  apace;  you 
may  be  surprised ;  yoiu*  soul  is  hasting  on  upon  its  eternal 
estate  ;  your  glass  is  almost  run  ;  there  are  but  a  few  sands 
behind :  therefore  seek  the  Lord  while  he  may  be  found, 
and  call  upon  him  while  he  is  near ;  erelong  it  will  be  too 
late ;  wherefore  what  thou  dost,  do  quickly.  What  is  the 
voice  both  of  Scripture  and  Providence?  Doth  not  the 
\vord  of  God  say.  Now,  and  commend  the  present  time  above 
all.  Acquaint  jioz<;  thyself  with  him.  Remember '«o;(;  thy 
Creator.  Turn  notv  unto  the  Lord.  Let  a  poor  heathen 
shame  you  into  greater  speed  in  this  necessary  work.  I 
shall  translate  his  words  into  English :  "  How  long,"  saith 
he,  "  will  you  defer  the  looking  after  the  best  things  ? 
How  long  will  you  abuse  your  reason  1  Have  you  not  heard 
such  precepts  which  you  ought  to  agree  to,  and  wliich 
you  seemed  very  well  to  like  1  What  kind  of  teacher  is  it 
that  you  stay  for  1  For  whose  coming  do  you  defer,  liefore 
you  will  mend  and  turn?  You  ai-e  come  now  to  years  of 
discretion,  (if  I  should  say  you  were  not,  you  would  be 
angry ;)  if  you  wiU  neglect  and  delay,  and  add  one  delay  to 
another,  if  you  will  add  one  put-oti"  to  another,  and  make 
one  resolution  and  purpose  after  another,  and  set  one  day 
•after  a,nother,  in  which  you  will  think  of  these  things,  con- 
sider that  all  tliis  will  do  you  no  good ;  for  all  your  resolu- 


JESUS  THE  LEST  FRIEND  01'  JIAN.  283 

tions  and  promises,  for  all  tliat  I  sec,  you  are  like  to  die  a  com- 
mon man  ;  therefore  now  live  as  a  perfect  g^-owing  man,  and 
follow  that  which  is  most  excellent  unalterably.  If  any- 
thing of  difficulty  intervene,  remember  that  now  is  the 
time  for  you  to  show  what  respect  you  have  for  your  God 
and  your  soul.  Remember  the  goal  is  not  far  oftj  and  that 
now  you  must  not  falter,  and  that  as  you  demean  yourself 
now,  it  may  l)e  you  may  be  happy  or  miserable  while  you 
have  a  being."  (Epict.  En.  c.  75.)  This  is  the  language  of 
that  excellent  moralist.  I  add,  What  is  it,  0  sinner,  that 
thou  stayest  for?  Is  it  for  the  day  of  judgment?  Would 
you  be  taught  by  flames  the  worth  of  time  ?  You  may 
tlien  indeed  learn ;  but,  believe  it,  your  knowledge  and  learn- 
ing will  do  you  little  good;  j'ou  may  then  learn  what  it  is 
to  be  miserable,  but  you  cannot  learn  how  to  get  out  of  it ; 
you  will  know  what  you  have  lost,  but  you  will  never  know 
Low  to  repair  your  losses.  IIow  many  thousands  of  them 
who  have  set  a  day  in  which  they  would  return  and 
repent,  have  set,  and  set,  and  set  it  again,  and  what  with  one 
thing  or  other  they  could  not  be  at  leisure  to  repent  till  they 
came  to  hell ;  and  there  indeed  they  have  leisure  enough  to 
repent,  and  they  do  repent  too,  if  hell-repentance  would  (b) 
anything.  I  believe  that  all  that  come  there  do  repent  and 
believe  too,  more  than  they  did  while  they  were  alive  ;  but 
then  it's  too  late.  They  are  now  in  those  dreadful  flames. 
JNIanyof  them  thought,  it  may  lie,  of  rei)entir.g  before  Ihey 
died  as  well  as  you,  and  did  just  as  you  do.  Oh  that  you 
vouM  understand  yourselves  l)efore  your  state  be  like  theirs  ! 
How  inhnitely  doth  it  concern  you  to  imi)rove  time,  and  to 
comply  with  the  present  tenders  of  mercy  that  are  made  to 
you ;  for  erelong  it  may  be  too  late  for  you  too.  Oh  !  know 
tiiis  therefore,  that  ncjw  thy  God  makes  you  a  gracitnis  offer 
of  pardon  ;  and  if  you  refuse  now,  tliis  may  be  tlie  last  time, 
this  may  be  the  very  cast  for  eternity.  God  may  say  before 
to-jnorrow,  "This  night  thy  soul  sliall  I)e  ro(|uir('d  of  thee." 
Goto,  tliercfore,  you  that  talk  of  trading  for  the  great  things 
of  eternity,  I  do  not  know  when,  thirty  or  forty  years  hence. 
Do  you  not  know  that  your  life  is  but  a  blast?  When  your 
breath  goes  out,  of  your  nostrils,  you  are  not  sure  that  you 


284  HEAVEN  UPON  earth;  or, 

shall  draw  it  in  again.  What  then  do  you  mean  to  talk  of 
delay?  Have  you  not  stayed  long  enough  already?  Consi- 
der, man,  what  thou  dost.  He  that  saith  he  will  be  good 
to-morrow,  saith  he  will  he  wicked  to-day.  And  what  if 
God  should  say.  Thou  shalt  have  the  pleasure  of  sin  to-day, 
and  the  sorrow  of  sin  to-morrow !  Thou  shalt  be  hardened 
to-day,  and  damned  to-morrow !  If  your  house  were  on  tire, 
you  would  scarce  say,  I  will  go  and  sleep  four  or  five  hours, 
and  then  I  vaW  rise  and  call  my  neighbours  to  help  to 
quench  it.  If  your  child  were  drowning,  you  would  scarce 
say,  I  must  needs  stay  till  I  liave  drank  a  flagon  or  two 
more,  and  about  half  an  liour  hence  it  may  be,  I  may  go  and 
see  whether  I  can  get  a  boat  to  help  him  out.  If  you  were 
condemned  to  die  to-morrow,  you  would  scarce  say,  I  will 
have  music,  and  sack,  and  good  company  all  night,  and 
then  I  will  send  a  messenger,  if  I  can  get  one  to  ride  a 
hundred  miles,  to  try  whether  he  can  get  a  pardon  for  me. 
Yet  thus,  for  all  the  world,  dost  thou  do  in  the  great  affairs 
of  thy  immortal  soul,  "  Oh  the  folly  of  man,"  saith  Seneca, 
"  who  thinks  to  Ijegin  to  live,  when  a  thousand  to  one  but 
he  will  be  dead  and  rotten!"  I  may  say,  oh  the  madness 
of  sinners,  who  make  account  to  be  looking  after  heaven 
then  when  it's  likely  their  souls  may  be  in  hell!  Judge 
now  whether  this  be  wisdom.  Now  you  think  time  one  of 
the  poorest  commodities  in  the  world ;  it's  a  very  drug  which 
lies  upon  your  hand ;  a  day  or  two,  a  week,  a  year  is  no 
great  matter  with  you:  but  believe  it,  the  case  will  be 
altered  with  a  witness  erelong.  Seneca  wondered  when 
he  heard  some  asking  one  of  his  friends  to  spend  two  or 
three  weeks  with  them,  and  saw  how  easily  tlie  request 
was  gi-anted,  as  if -they  asked  a,s  little  as  nothing  when  they 
asked  time  of  him :  "  Thus,"  saith  he,  "  one  of  the  most  pre- 
cious things  in  the  world  is  throwTi  away  as  little  Avorth." 
"When  you  come  to  lie  upon  your  death-bed,  we  shall  have 
you  have  other  thoughts  of  time :  then,  a  world  if  you  had 
it,  for  one  of  those  hours  that  you  could  not  tell  how  to 
spend.  You  now  study  how  to  rob  yourself  of  your  precious 
time ;  you  invent  pastimes,  not  considering  how  swiftly  time 
flies,  and  how  much  you  will  prize  it  before  long.      Oh 


Jr.SCS  THE  BKi5T  FRTEXD  OP  MAN'.  285 

rcmemLev,  noliody  can  give  you  a  moment  of  that  time  when 
you  want  it,  tliat  j'ou  are  now  so  prodigal  of.  When  time 
is  past,  if  you  would  give  a  world  to  recall  it,  it  could  not 
be.  If  you  would  give  thousands  for  the  renewing  of  tliis 
lease,  it  would  be  refused.  Therefore,  live  quickly.  jMan's 
time  runs  away  first.  "  Optima  quoeqibce  dies  miseris  mor- 
ialibiis  cevi  2^>'i'>ia  fi((/it"  (Seneca.)  And  then  my  author 
comments  very  bravely  upon  the  whole  verse 

I  think  that  i)roverh,  though  it  be  an  Italian  one,  is  worth 
our  rejnembering,  "  He  that  will  lodge  well  at  night  must 
set  out  betimes  in  the  morning."  That  whidi  keeps  us 
from  living  to-day  is  the  thoughts  of  living  to-morrow,  so 
that  we  lose  this  day  while  we  expect  tlie  next.  Com- 
iuenius,  speaking  of  the  tiger,  saith,  "  That  when  he  hears 
the  sound  of  the  trumpet,  he  tears  and  l)ites  himself." 
This  will  be  the  work  of  the  merciless  tigers  of  the  world, 
that  spend  their  time  (in  which  they  should  be  providing 
for  eternity)  in  hunting  God's  people  and  taking  their 
l)Ieasui'es,  and,  it  may  be,  think  to  be  a  little  more  mild 
before  they  die ;  but  of  a  sudden  the  trumpet  sounds.  Away, 
away;  and  oh,  then,  what  a  lamentable  taking  are  they  in! 
llow  do  they  wish  for  time  again,  or  that  tlicy  had  spent 
tliat  which  they  had  better !  Wicked  men  never  know  the 
worth  of  time  till  they  come  to  a  death-bed,  or  a  while" 
after.  Oh  then,  they  tliat  made  nothing  of  spending  thirty 
or  forty  years  wouUl  lay  down  all  tliey  art'  worth  for  one 
year,  one  month,  one  day,  one  hour,  but  it's  then  too  late. 
Oh  how  do  tliey  gnash  their  teeth!  Witli  what  horror  do 
tliey  tiiink  of  past  mercies  and  future  miseries!  ]\Ien  fear 
generally  that  Death  will  come  sooner  than  they  would  have 
him  ;  they  bewail  that  their  lives  are  sliort  at  the  longest ; 
whereas,  if  men  would  wisely  husband  that  time  wliicli  God 
hath  given  tliem,  it  would  be  long  enough.  Oh,  Iiajjpy  is 
tliat  man  that  liatii  done  his  great  work  before  his  sun  is 
set!  Oil  f(jolisli  men,  that  coin])]ain  of  God  making  their 
lives  so  short,  and  comijluin  not  at  all  of  themselves  for 
making  them  ten  times  sliorter  !  For  most  men  live  not  at 
all  the  life  of  religion,  and  may  be  called  dead.  Others 
have  a  name  to  live,  and  yet  are  little  better  than  the  for- 


286  HEAVEN  TTPON  EARTH  ;    OR, 

irier.  Most  tliat  live  spiritually  I)egin  tlieir  life  after  llu'y 
have  been  many  years  dead ;  and  though  we  sit  and  condemn 
others  as  guilty  of  great  imprudence  in  these  ailairs,  yet 
how  do  we  at  the  same  time  justify  them,  by  being  as  pro- 
fusely expensive  of  precious  time  as  they!  Oh,  where 's 
the  man  ahnost  to  be  found  that  doth  improve  time  to  as 
good  advantage  as  lie  should  1  Among  other  symptoms  of 
a  fool,  this  is  none  of  the  least,  '"  to  be  always  beginning  to 
live."  What  an  unhandsome  sight  is  it  to  see  an  old  man 
learning  his  letters !  Oh  remember,  man,  thou  hast  a  great 
work  to  do !  Oh  remember  thy  precious  time  runs  away 
with  an  unspeakal)le  swiftness !  What  do  you  mean,  to  sit 
with  your  hands  in  your  bosom  ?  Look  about  thee,  0  sin- 
ner, 'tis  not  time-a-day  for  you  to  be  sleeping  or  playing ; 
rnethinks  a  man  in  your  condition  should  be  \ip  and  doing 
with  all  the  diligence  that  you  could  for  your  soul,  and 
labouring  "to  make  your  calling  and  election  sure."  Me- 
thinks  we  should  hear  you  asking  ^^'hat  you  shall  do  to  gei, 
a  pardon  for  your  sins,  to  get  God  reconciled  to  you.  Me- 
thinks  you  should  be  inquiring  wliat  you  should  do  to  re- 
deem your  time,  and  to  spend  every  moment  of  it  so  to  the 
best  advantage,  as  that  yon  may  appear  cheerfully  before 
your  Master  at  night.  That  I  may  enforce  this  weighty 
direction,  I  shall  propound  a  few  serious  questions  to  you. 
!>  Quest.  1.  Do  you  think  that  these  things  are  necessary,  or 
are  they  not  ?  If  they  are  necessary,  why  do  you  not  mind 
them  speedily  ?  If  tliey  are  not  necessary,  do  not  look  after 
them  at  all. 

Quest.  2.  Do  you  expect  to  be  in  a  better  capacity  to  look 
after  these  things  hereafter  1  Do  you  hope  for  more  strengtli 
when  you  are  worn  out  v.'ith  sin  and  age,  M'hen  your  back 
begins  to  bend,  and  your  joints  to  shake  I  Do  you  think 
you  shall  be  more  at  leisure  when  your  work  will  be  much 
increased?  Know  this,  that  sin  gi'ows  upon  you  daily,  it 
jireys  upon  your  vitals.  Ho  that  is  not  lit  to-day  will  be 
less  fit  to-morrow.  As  for  leisure,  I  must  confess  you  may 
have  leisure  enough  in  another  world  to  think  of  these 
things.  I3ut  I  wish  you  well  to  consider  Avhether  it  be 
greater  wisdom  to  repent  in  this  world  or  in  another.     I 


JESPs  Tnr  r,r;.?T  putexp  of  m.vx.  287 

would  be  loath  to  be  repenting  in  another;  it's  sad  weeping 
indeed  there  wliere  tears  shall  never  be  dried  np.  I  have 
told  you  oft  that  God  saith,  To-day,  and  it  is  both  wickedly 
and  foolishly  done  of  man  to  say,  To-moiTow.  I  must  tell 
you  but  so,  that  it  is  a  dreadful  hazard  that  every  delaying 
sinner  doth  run.  It  is  a  question  whether  God  may  not 
deny  his  grace,  stop  the  preacher's  mouth,  stop  his  ears, 
and  stop  your  breath.  And  where  are  you  then  with  your 
To-morrow  ?  Delays  in  these  affairs  always  cost  dear ;  they 
have  cost  many  thousands  dear  already,  and  if  you  make 
no  more  liaste  than  you  have  done,  they  will  cost  you  dear 
too. 

Quest.  3.  When  would  you  get  acquainted  with  God? — 
when  he  hath  shut  up  his  door?  When  would  you  run  liis 
race? — when  you  have  lost  your  legs,  or  can  but  creep 
with  crutches?  Is  that  the  best  time  to  do  your  work  \\x 
when  it  is  next  to  impossible  to  do  it  ? 

Qiiest.  4.  Who  deserves  best  at  your  hands, — the  devil, 
tlie  world,  and  the  flesh,  or  God  1  Kesolve  me  this,  I  pray. 
Whom  do  you  call  your  master?  Whom  have  you  most 
reason  to  make  haste  for? 

Quest.  5.  How  would  you  take  it,  if  any  of  them  who 
depend  ui)on  you  should  serve  you  as  you  serve  God  ? 

Quest.  G.  Do  you  think  you  can  make  too  much  haste? 
Who  is  afraid  of  being  rich  too  soon?  Although  a  man 
may  with  reason  good  enough  be  afraid  of  that  which  may 
make  his  happiness  far  more  uncertain,  and  his  miseries 
more  intoleral)lo.  Who  fears  to  make  tuomucli  haste  \vhen 
his  prince  sends  for  him  with  speed  ?  Oh  that  men  did 
but  know  who  it  is  that  calls  them,  and  whither  they  are 
going,  and  what  they  have  to  do,  when  they  come  to  their 
journey's  end ! 

Quest.  7.  Arc  you  sure  you  shall  live  till  you  are  an  hour 
older?  You  are  strong  and  healthful,  it  may  be,  but  did 
you  never  iiear  that  such  have  died  with  a  very  little  warn- 
ing? Have  you  never  known  a  man  well  one  hour,  and 
dead  the  next?  If  you  have  not,  I  tell  you  of  one  now 
that  was  very  well  one  monieut  and  dead  the  next,  myself 
Icing  an  eyewitness  yf  it.    It's  possiblo  there  may  be  but 


288  HEAVEN  UPON  EAETll;  OR, 

one  small  moment  between  a  strong  working  healthful 
man  and  a  breatliless  corpse. 

Que.'tt.  8.  What  do  you  think  will  l)ecome  of  you,  I  ask 
again,  if  you  put  off  till  it  be  too  late  1 

Quest.  9.  What  would  you  do  if  you  were  siire  you  should 
die,  or  the  day  of  judgment  come  before  you  were  a  week 
older  ] 

Quest.  10.  Do  you  think  to  get  acquainted  with  God  in 
another  world,  when  you  do  not  mind  him  here'^  Will 
God,  think  you,  own  them  hereafter  that  disown  him  here  ? 
Will  he  know  them  in  heaven  who  would  not  know  him 
upon  the  earth? 

DIRECTION  XI. 

If  you  would  be  acquainted  with  God,  take  heed  of  those 
tilings  which  keep  God  and  man  at  a  distance,  and  make 
the  Lord  take  no  pleasure  in  us.  In  general,  take  heed  of 
all  sin.  "  Wash  you,  make  you  clean ;  put  away  the  evil  of 
your  doings  from  before  mine  eyes ;  cease  to  do  evil ;  learn 
to  do  well;  seek  judgment,  relieve  the  oppressed,  judge  the 
fatherless,  plead  for  the  wddow.  Come  now,  and  let  us  rea- 
son together,  saith  the  Lord,"  Is.  i.  16-18.  You  must 
wash  your  hands  in  innocence  if  you  intend  to  compass  his 
altar,  to  sit  down  at  his  table.  In  Ps.  ci.  David  is  exceed- 
ing desirous  of  God's  company,  and  he  cries  out,  "Oh  when 
vdlt  thou  come  unto  mel"  lie  thinks  long  to  have  a  visit 
from  his  old  Friend ;  he  would  gladly  walk  with  him.  Now 
wdrat  course  doth  he  take  to  get  God's  company  1  Why,  he 
goes  the  best  way  to  work  in  the  world.  He  will  set  no 
wicked  thing  before  his  eyes.  He  knows  it  is  to  no  pui-pose 
for  him  to  expect  much  of  God's  company,  while  he  doth  en- 
tertain his  greatest  enemies ;  therefore  he  turns  them  out  of 
doors.  "  I  hate,"  saith  he,  "  the  work  of  them  that  turn  aside ; 
it  shall  not  cleave  to  me."  And  that  God  may  dwell  with 
liim,  and  make  his  house,  as  well  as  his  heart,  a  temple  for 
himself,  he  will  not  suffer  a  wicked  person  to  live  in  it ;  he 
will  have  none  in  his  family  but  such  as  shall  be  ready  to 
serve  God  and  bid  this  liis  great  Friend  welcome. 

But  more  particularly,  if  you  would  have  much  of  God'a 


JESUS  TUE  BEST  FIIIEXD  OF  MAX.  289 

company,  and  be  intimately  acquainted  ^vith  him,  take 
lieed  more  especially  of  those  particular  sins  which  make 
God  most  estrange  himself  from  us.     As, 

1.  Take  heed  of  pride.     That  was  the  sin  which  made  the 
first  breach  between  the  creatm-e  and  the  Creator,  the  sin 
tliat  sunk  the  angels ;  that  made  God  and  them,  who  were 
very  good  friends  once,  to  l)e  bitter  enemies  ;  this  hath  made 
the  breach  infinite,  the  feud  everlasting,  the  wound  incur- 
al)le  ;   and  this  made  the  first  quarrel  between  God  and 
man.     When  man  thinks   himself  too   good   to   be  but  a 
man,  he   must  be  a  god;    he  quickly  is  too  bad  to  be  a 
man,   he  is   but   one   remove  from  the   devil.      To  be  a 
favourite  of  his  Prince  is  not  enough,  except  he  may  step 
into  the  throne;    it's  therefore  high  time   for  his  Prince 
to   renaove  such  from  his   presence  to  a  prison,  from  the 
court  to  a  dungeon.     It  was  pride  that  cast  Adam  out  of 
paradise  ;  and  do  you  think  that  that  sin  is  now  less  hateful  to 
God,  and  less  dangerous  to  man  than  it  was  iive  thousand 
years  ago  ?     Did  it  then  spend  all  its  poison  I  and   can  it 
now  do  no  harm  ?     Do  you  believe  that  God  will  take  that 
into  his  bosom  now  that  formerly  he  abhorred  to  look  uiion? 
Now  sin  hath  increased  its  strength  and  deformity,  and 
heightened  its  enniity  against  the  infinite  majesty  of  the 
holy  Jehovah,  shall  his  hatred  against  it  decrease?     Will 
he   be  more  willing  to  accompany  proud  aspiring  reljcls 
now  than  then  I     No  such  matter:  God  is  still  as  holy  as 
ever,  and  hates  all  sin,  especially  pride,  as  much  as  ever. 
Do  you  think  that  it  is  for  nothing  that  the  word  of  God 
speaks  so  much  against  this  sin?     Can  it  be  that  the  Holy 
■  Giiost  would  say,  that  "  Eveiy  one  that  is  proud  is  an  abo- 
mination to  the  Lord,"  Prov.  xvi.  ■'>,  except  God  did  indeed 
hate  them  {     Why  should  God  threaten  such  so  much,  if 
he  took  any  plea-surc  in  tlieir  .society  ?    Though  hand  join 
in  hand,  yet  the  proud  shall  not  go  unpunislied.     Now  we 
call  tlie  j)roiid  hai>i)y,  but  sliail  we  call  tlicm  so  wlu'U  flie 
day  of  the  Lord  shall  iturn  as  tire,  and  all  tlie  ]H-oud  shall 
be  as  stubble?     And  the  day  that  cometh  ohall  lnim  lluin 
up,  saitii  tlie  Lord,  and  it  sliail  leave  them   neitiier  root 
nor  branch.     When  tlic'Lord  shall  tread  down  the  wicked, 


290  HBAVEiN  UPON  EAIITII  ;   OR, 

and  they  shall  l>c  like  ashea  under  his  feet.  Mai.  iii.  15 ; 
iv.  1,  3.  There  is  not  one  proud  man  in  heathen. 'I  am 
sm-e;  nor  a  proud  man  upon  the  earth,  that  shall  have 
much  of  God's  acquaintance.  And  let  me  say,  he  that  sets 
himself  above  God,  (for  that's  the  pride  I  mean,)  whilst  he 
stands  in  that  state,  must  never  expect  that  God  should 
look  upon  him  with  any  kindness.  Heaven  and  hell  will 
as  soon  be  agreed,  as  God  and  such  a  one  shall  be  united. 
The  proud  now  overlook  others  that  are  then-  bettei»,  and 
scorn  their  JMaker ;  but  shortly  they  shall  be  paid  in  their 
own  coin,  they  shall  be  scorned  too.  If  all  the  proud  Nim- 
rods,  Pharaohs,  and  Bclshazzars  in  the  world  shoidd  enter 
into  a  league,  and  combine  against  the  Almighty,  and  say 
they  will  cast  av.ay  his  cords  from  them,  and  that  they  will 
never  debase  theu-  noble  spirit  so  low  as  to  stoop  to  h.is 
commands ;  yet  none  of  them  all  shall  go  unpunished  :  they 
they  shall  be  like  stubble  before  the  devouring  flames, 
and  like  chaff"  before  a  mighty  whirlwind:  God  is  not 
afraid  of  their  big  looks.  Prov.  xxi.  4;  vi.  17;  xv.  25; 
Isa.  ii.  12;  Luke  i.  51 ;  James  iv.  6.  God  will  clothe  him- 
self with  vengeance,  and  the  mighty  Jehovah  will  gird  his 
Aveapon  upon  his  thigh,  and  march  out  in  fury  and  in- 
dignation, and  draw  his  glittering  sword,  and  resist  tlie 
proud,  and  teach  them  what  it  is  to  bid  defiance  to  tlie 
Lord  of  hosts.  We  shall  soon  sec  who  shall  be  ui)permoi5t, 
God  or  they.  And  when  the  proud  sinner  lies  conquered 
at  his  feet,  how  doth  he  with  infinite  scorn  look  upon  him, 
and  say.  Behold,  the  man  is  become  like  one  of  us !  This 
'tis  for  man  to  attempt  the  dethroning  of  the  Almighty ! 
But  it  may  be,  most  may  think  themselves  little  concerned 
in  that  which  I  now  speak ;  wherefore  I  must  add  tliis  one 
word.  Be  it  known  unto  thee,  0  man,  whosoever  thou  art,  that 
thinkest  thou  hast  no  pride,  I  am  sm-e  thou  art  one  of  those 
that  are  in  the  black  roll,  which  have  proclaimed  war  against 
heaven ;  thou  art  the  man  that  shall  never  bt?  acquainted 
with  God  whilst  thou  art  in  that  mind.  It  may  be  thou 
mayst  speak  peace  to  thyself  Ibr  all  this,  and  flatter  thyself 
as  if  God  and  thou  were  friends :  but,  let  me  tell  thee,  I  conic 
with  heavy  tidingu  hi  my  month  to  thee :  if  thou  lurn  not 


JESCS  TEE  BEST  FRIEND  OP  MAN'.         291 

he  will  whet  liis  sword ;  lie  hath  bent  his  bow,  and  made  it 
ready,  he  hath  preimied  for  thee  the  instruments  of  death ; 
the  day  of  thy  calamity  is  near ;  the  dreadful  Ji-hovah  is 
upon  his  mai-ch ;  and  if  you  ask  me  whether  there  ])e  no 
peace  for  thee,  I  answer  as  Jehu  did  to  Jehoram,  What 
peace,  0  haughty  sinner,  so  long  as  the  pride  of  thy  heart 
is  so  great,  and  thy  rebellions  against  thy  IMakcr  so  many ! 
There  is  no  peace,  saith  my  God,  to  the  wicked.  Wherefore, 
as  you  value  your  soul,  as  you  tender  your  everlasting  sal- 
vation, and  desire  to  be  owned  by  the  Lord  in  the  day  of 
your  distress,  take  heed  of  pride.  Go  quickly,  and  humble 
yourself,  and  make  sure  your  Friend ;  labour  to  pull  down 
every  high  thought  and  every  proud  imagination,  and 
let  your  arrogant  spirit  bow  before  the  mighty  God ;  there 
is  no  way  will  do  but  this,  as  you  have  already  heard.  You 
must  set  the  cro^\Ti  upon  the  Lord's  head,  you  must  lay 
yourself  at  his  feet,  and  lick  the  very  dust.  Your  betters 
have  dune  so  l)efore  you,  and  have  thought  it  thuir  honour 
to  lie  at  the  feet  of  Christ ;  this  they  looked  upon  (and  with 
good  reason  too)  as  the  lirst  step  to  preferment.  If,  there- 
fore, you  would  be  aecpiainted  with  God,  take  heed  of 
pride. 

2.  Take  heed  of  a  worldly  mind.  ^Yhat  concord  is  there 
between  earth  and  heaven?  What  agreement  between  God 
and  the  world  i  What  delight  can  his  holiness  take  in  him 
who  had  rather  be  wallowing  in  the  mud  and  treading  of 
clay  than  bathing  himself  in  divine  contemplation ;  that 
thinks  it  higher  preferment  to  sit  by  his  bags  of  gold,  than 
to  stand  in  the  presence  of  his  God ;  a  greater  haj)piness  to 
bo  rich  than  to  I)e  lioly;  that  had  much  better  be  in  a  fair, 
market,  or  exchange,  gettng  money,  than  witii  his  God, 
getting  pardon,  grace,  and  heaven?  How  pregnant  is  tlio 
Scripture  of  proofs  for  the  evidencing  of  this  truth !  To 
name  one  or  two  of  a  hun<lred  :  "  To  lie  carnally  minded  is 
enmity  against  God:  for  it  is  not  siiliject  to  tlie  law  of  God, 
neither  indeed  can  be,"  Ilom.  viii.  7.  Wliat  do  you  say 
to  this  Scripture}  Those  wiio  walk  with  God  live  in  ti>^ 
world,  and  yet  tluy  live  aliove  the  world  ;  they  all  look 
fov  a  city  tluit  iialli  loiindaiioiib,  whobe  Jhiilder  and  Makeri 


202  nSA YEN  UrOX  EARTH;    OR, 

is  God.      It  was  not  for  nothing  that  the  apoiitle  Jolm 
laid  so   strict  a  charge   upon   those  whom   he  wrote   to, 
"That  they  should   not  love  the  world,  nor   the  tilings 
of  the  world.     If  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him,"  1  John  ii.  15.     Whence  is  it  that 
so  few  great  ones  go  to  heaven,  and  that  it  is  next  to  im- 
possible for  such  to  be  saved  ?     Is  it  not  because  they  have 
chosen  mammon  for  their  friend,  rather  than  God!     He 
hath  their  heart,  their  love,  their  tune,  their  service,  and 
they  have  little  to  spare  for  God,  and  therefore  God  hath  but 
a  little  happiness,  a  little  heaven,  a  short  glory  for  them ; 
they  shall  have  but  a  little  of  his  sweet  company,  little  ac- 
quaintiince  with  him.     Why  doth  James  speak  so  terribly 
to  the  rich  men,  and  bid  them  go  and  weep  and   howl] 
Was  it  not  because  their  riches  were  like  to  imdo  them  ? 
Did  the  wealthy  man  in  the  parable  live  ever  the  longer  for 
his  riches,  or  fare  ever  the  better  for  his  greatness,  when  he 
came  into  another  world  ?      There  is  no  c^uestion  but  he 
might  have  more  flatteries ;  there  is  no  doubt  but  he  hath 
more  worldly  friends ;  but  bring  me  a  man  upon  tlie  earth 
that  lets  his  heart  without  control  fly  upon  the  world, 
cleaves  to  it,  and  takes  it  to  be  his  best  friend,  that  knows 
God,  that's  acquainted  with  his  i\Iaker,  that  prizeth  his 
Redeemer.     It  ^^■as  a  wise  man  who  said  that  it's  absolutely 
impossible  to  mind  externals  and  internals,  this  world  and 
another,  with   earnestness,   at   the  same  time :   but  it  was 
Wisdom  itself  who  said,  that  "  No  servant  caii  sei-ve  two 
masters :  for  either  he  will  hate  the  one,  and  love  the  other ; 
or  else  he  will  hold  to  the  one,  and  despise  the  other.     Ye 
cannot  sei-ve  God  and  mammon,"  JNIatt.  vi.  24. 

3.  Take  heed  of  hypocrisy.  Who  are  the  persons  that 
God  doth  denounce  his  dreadful  threatenings  against  ?  Are 
they  not  such  as  honour  him  with  their  lips,  when  their 
hearts  are  far  from  him  I  With  what  abhorrence  doth  he 
look  upon  such,  and  all  that  they  do !  Isa.  i.  They  never 
bring  their  heart  to  visit  God  with,  and  therefore  they  liave 
little  reason  to  expect  that  he  should  bring  his  dainties  to 
entertain  them  with. 

4.  If  you  would  he  acquainted  witl)  God,  take  heed  of 


JESirS  THE  BEST  FRIEXD  OF  MAH.  293 

being  acijiiainted  with  Avickcd  company.  We  read  tliab 
many  wicked  men  have  fared  the  better  for  the  (;ompany  o5 
the  godly ;  Init  we  scarce  ever  heard  that  any  godly  man 
ever  fared  the  better  for  being  in  the  company  of  the  wicked, 
except  they  went  on  God's  en-and  amongst  them.  Tliis  is 
clear  in  the  case  of  Lot,  who  fii-st  lost  his  goods,  and  was 
made  a  cajjtive  by  being  in  Sodom ;  and  though  they  were 
I'estored  to  him  again  for  a  while,  (one  would  have  thought 
that  should  liave  been  a  fair  warning  how  he  came  again 
uito  such  company,)  yet  because  that  would  not  do,  a  while 
after  you  may  read  how  dear  Lot  paid  for  dwelling  in  Sodom. 
Poor  man !  he  lost  all  that  he  had,  and  was  fiiin  to  tly  away 
without  either  flocks  or  herds,  and  little  more  than  his 
clothes  on  his  back,  and,  that  which  was  more  sad,  to  Iciive 
some  of  his  own.  dear  relations  behind  him,  roasting  in  those 
dismal  flames.  Whereas  had  he  never  come  to  Sodom,  or, 
upon  the  sight  of  their  wickedness,  speedily  left  them,  it  had 
been  much  itetter  with  him  in  many  respects.  Jehoshai)hat 
fared  never  the  better  for  joining  in  affinity  with  his  wicked 
neighbours,  it  had  like  to  have  cost  him  his  life.  But  were  it 
only  loss  of  temporals  that  a  man  hazarded  by  such  society, 
the  danger  were  not  so  considerable ;  but  the  peril  is  gi-eater 
than  this ;  for  by  it  they  make  God  stand  at  a  distance ;  they 
must  never  look  to  have  such  company  and  God's  company 
both  together ;  I  mean,  when  they  do  unnecessarily  or  de- 
lightfully converse  with  such.  If,  therefore,  you  intend  to 
be  acquainted  with  God,  you  must  not  have  them  always 
in  your  company  whom  he  hates,  and  who  hate  him,  and 
will  labour  all  they  can  to  cool  your  ati'ections  towards  him. 
"Wherefore,  be  ye  not  unecjually  yoked  with  unljeru'vers: 
for  what  fellowship  hath  righteousness  with  unrighteous- 
ness? and  what  communion  liath  light  with  darkness? 
and  what  concord  jiath  Christ  with  Belial  (  or  what  part 
hath  he  that  Ijelicvith  with  an  infKlcl  ?  and  what  agree- 
ment hath  tlie  tcnii>le  of  Go<l  with  idols?  for  ye  are  the 
temple  of  the  living  God;  as  God  hath  said,  1  will  <h\ill  iu 
then),  and  walk  in  them;  and  I  wiIll)i'tlu'irGo(i,aii(ltlu\  sluill 
be  my  iie<iple.  ^V  hercl'ore  come  out  from  among  them,  and 
be  ye  separate,  saith  tlic  Lord,  and  touch  not  the  unclean 


29i  heave:;?  UPON  earth;  OE, 

thing ;  and  I  will  receive  you,  and  will  be  a  Father  unto 
yon,  and  yc  shall  be  my  sons  and  danghters,  saith  the  Lord 
Almighty,"  2  Cor.  vi.  14-18.  Bnt  I  wonld  not  here  l)e 
mistaken,  as  if  I  would  commend  an  ungodly  proud  separa- 
tion from  all  that  are  not  j  ust  of  our  mind ;  or  as  if  a  man 
ought  to  have  nothing  at  all  to  do  with  wicked  men.  No, 
no,  every  one  ought  to  do  what  he  can  in  his  place  for  the 
good  of  souls.  Oh  that  Christians  would  thus  converse  more 
with  their  poor,  ignorant,  carnal,  Christless  neighbom-s ! 
Oh  that  they  would  thus  be  more  acquainted  with  the 
wicked,  and  then  they  should  have  never  the  less  of  God's 
company,  but  the  more.  But  it  is  unnecessary  delightfully 
associating  ourselves  with  them  that  I  mean,  especially 
such  of  them  that  will  stifle  every  spiritual  discom-se,  and 
divert  you  fi'om  anything  that  tends  to  the  promoting  of  the 
interest  of  religion ;  and  such  as  have  frequently  expressed 
their  detestation  of  the  way  of  holiness,  and  make  but  a 
mock  at  yom-  serious  counsels,  stop  their  ears  to  wholesome 
advice,  or  make  some  indecent  reflections  upon  the  strict 
profession  of  godliness ;  such  as  labour  to  make  you  believe 
that  all  religion  but  that  which  will  consist  with  their 
wickedness  is  l3ut  a  fancy.  As  for  such  as  those,  abhor  their 
company,  fly  from  them  as  those  that  have  the  plague ;  the 
marks  of  death  are  upon  them,  and  you  may  write  "'  Lord, 
have  mercy  upon  us  "  upon  their  doors,  but  go  not  in,  lest 
you  be  infected. 

5.  If  you  would  be  acquainted  with  God,  take  heed  of 
unbelief.  Unljelief  will  make  yoiu*  soul  depai-t  from  God, 
and  God  quite  to  depart  from  your  soul.  This,  this  is  one 
of  those  dreadful  and  God-estranging  sins  which  leads  on 
whole  legions  against  the  Almighty ;  this  is  that  bold  dar- 
ing sin  which  gives  truth  itself  the  lie,  and  saith  that  the 
word  of  God  is  false,  his  promises  aiiy,  his  threatcnings  but 
a  wind.  But  know  this,  0  sinner,  such  a  wind  they  be, 
that  will  rise  to  a  dreadful  storm,  and  tear  your  strong  con- 
fidence up  by  the  roots,  and  blow  it  into  hell,  if  you  make 
no  more  of  it  than  you  do. 

G.  If  you  would  be  acquainted  with  God,  beware  of  sen- 
suality.    To  be  sensual  and  devilish  arc  near  akin.     To  be 


JKSUS  TUfi  BEST  FKIEND  OF  MAX.  296 

lovere  of  pleasure  and  haters  of  God  are  iisuallj'^  concomi- 
tants ;  in  a  ^vorc^,  to  fai-e  deliciously  every  day  and  to  1)e 
despised  of  God  are  no  strange  things.  But  I  waive  the 
further  prosecution  of  these  things,  because  they  are  so 
largely  and  excellently  handled  already  by  so  many  of  our 
brave  woiihies.  See  J\Ir.  Baxter's  "  Saints'  Everlasting 
Rest,"  and  Mr.  AUeiue's  "  Vindicise  Pietatis." 

DIRECTION  XII. 

If  you  ■would  be  acquainted  with  God,  resolvedly  and 
freely  give  up  yourself  to  him,  and  enter  into  a  most  solemn 
covenant  with  him.  And  here  I  shall  make  bold  with  tliafc 
reverend  author  whom  Mr.  AUchie  makes  mention  of  in  his 
'•  Vindicise  Pietatis,"  iind  present  }"ou  again  with  that  ex- 
cellent foi-m,  with  tlie  preparatories  to  it,  which  1  have  lately 
met  with  in  the  forementiuned  author.  After  your  most 
serious  addresses  to  God,  and  after  a  deliberate  consideration 
of  the  terms  of  this  covenant,  and  after  a  thorough  search 
of  your  own  heart,  whether  you  either  have  already  or  can 
now  freely  make  such  a  closure  with  God  in  Christ  as  you 
have  been  exliorted  to,  and  when  you  have  composed 
your  spirits  mto  the  most  serious  frame  possible,  suital.dc  to 
a  transacti(jn  of  so  higli  a  nature,  lay  liold  upon  the  cove- 
nant, and  rely  upon  his  promise  of  giving  grace  and  strengtix 
whereby  you  may  be  enabled  to  i)erform  your  promise. 
Resolve,  in  the  next  place,  to  l)e  faithful ;  having  engaged 
your  hearts,  and  opened  your  mouths,  and  subscril)cd  Viith 
your  hands  to  tlic  Lord,  resolve  in  his  strength  never 
to  go  Ijack.  Ami  being  thus  prepared,  and  some  con- 
venient time  lieing  sit  ai)art  for  tlio  ])iirpose,  sot  upon 
the  work,  and  in  the  most  sol(>mn  manner  i)Ossil)le,  as  if' 
the  Lord  were  visibly  present  before  your  eyes,  fall  down 
on  youi-  knees,  and  S[)reading  forth  your  hands  towjinls 
heaven,  open  your  hearts  to  tbe  Lord  in  those  or  tlio  like 
words : — 

"  0  most  dreadful  Go<l,  for  the  passion  of  thy  Son,  I  bo- 
seocli  tlii'f,  iieoopt  of  tby  poor  proiiig;il,  now  )irostr;itiiig 
himself  at  tby  door.  I  liavi;  fallon  from  thee  by  mini-  ini- 
quity, and  uni  by  nature  u  bou  of  death,  und  a  thousand- 


296  HEAVEN  UPON  EARTH  ;   OK, 

fold  more  the  child  of  hell  hj  my  wicked  practice ;  but  of 
thine  infinite  grace  thou  hast  promised  mercy  to  me  in 
Christ,  if  I  Avill  but  turn  to  thee  wi'Ji  all  my  heart.  There- 
fore, upon  the  call  of  the  Gospel,  I  am  now  come  in,  and, 
tlu'owing  down  my  weapons,  submit  myself  to  thy  mercy. 
And  because  thou  requirest,  as  the  condition  of  my  peace 
with  thee,  that  I  should  put  away  mine  idols,  and  be  at 
defiance  with  all  thine  enemies,  with  whom  I  acknowledge 
I  have  wickedly  sided  against  thee ;  I  here,  from  the  bottom 
of  my  heart,  renounce  them  all,  fi-eely  covenanting  with 
thee,  not  to  allow  myself  in  any  known  sin,  but  conscien- 
tiously to  use  all  the  means  that  I  know  thou  hast  pre- 
scribed for  the  death  and  utter  destruction  of  all  my  cor- 
ruptions. And  whereas  I  have  formerly  inordinately  and 
idolatrously  let  out  my  affections  upon  the  world,  I  do  here 
resign  my  heart  to  thee  that  madest  it ;  humbly  protesting 
before  thy  glorious  IMajesty,  that  it  is  the  firm  resolution  of 
my  heart ;  and  that  I  do  unfeignedly  desire  grace  from  thee, 
that  when  tliou  shalt  call  me  hereunto,  I  may  practise  this 
my  resolution,  through  tliy  assistance,  to  forsake  all  that  is 
dear  unto  me  in  this  world,  rather  than  to  turn  from  thee 
to  the  ways  of  sin ;  and  that  I  will  watch  against  all  its 
temptations,  whether  of  prosperity  or  adversity,  lest  they 
should  withdraw  my  heart  from  thee ;  beseeching  thee  also 
to  help  me  against  the  temptations  of  Satan,  to  whose  sug- 
gestions I  resolve,  by  thy  grace,  never  to  yield  myself  a  ser- 
vant. And  because  mine  own  righteousness  is  but  mon- 
strous rags,  I  renounce  all  confidence  therein,  and  acknow- 
ledge that  I  am  of  myself  a  hopeless,  helpless,  undone 
creature,  without  righteousness  or  strength.  And  foras- 
much as  thou  hast  of  thy  bottomless  mercy  offered  most 
graciously  to  me,  wretched  sinner,  to  be  again  my  God 
through  Christ,  if  I  Avould  accept  of  thee,  I  call  heaven  antl 
earth  to  record  this  daj',  that  I  do  here  solemnly  avouch 
thee  for  the  Lord  wy  God,  and  with  all  possible  veneration, 
bowing  the  neck  of  my  soul  under  the  feet  of  thy  most 
sacred  Majesty,  I  do  here  take  thee,  the  Lord  Jehovali, 
Father,  Son,  and  Holy  Ghoat,  for  my  portion  and  chief 
good,  and  do  give  up  myself^,  body  and  soul,  for  thy  servant. 


JESUa  THR  BEST  FHIEXD  OP  MAN.  297 

promising  ami  vowint;  to  serve  tlicc  in  holiness  and  right- 
eousness nil  the  days  of  my  life. 

"  And  since  thou  hast  appointed  the  Lord  Jesus  Cln-ist 
the  only  means  of  coming  unto  thee,  I  do  here,  upon  the 
hended  knees  of  my  soul,  accept  of  him  as  the  only  new 
and  living  way  hy  which  sinners  may  have  access  to  thee; 
and  do  here  solemnly  join  myself  in  a  marriage-covenant 
to  him. 

"  0  blessed  Jesus,  I  come  to  thee  hungry  and  hardly  be- 
stead, i>oor,  and  wretched,  and  miserable,  and  blind,  and 
naked,  a  most  loathsome,  polluted  wretch,  a  gnilty,  con- 
demned malefactor,  unworthy  for  ever  to  wash  the  feet  ot 
the  servants  of  my  Lord,  nnich  more  to  l)e  solemnly  mar- 
ried to  the  King  of  Glory;  but  since  such  is  thine  unpar- 
alleled love,  I  do  here,  with  all  my  power,  accept  thee  for 
my  Head  and  Husliand,  for  better  for  worse,  for  richer  for 
poorer,  for  all  times  and  conditions,  to  love,  and  honour, 
and  obey  thee  before  all  others,  and  this  to  the  death.  I 
eml)race  thee  in  all  thy  offices,  I  renounce  mine  own  worthi- 
ness, and  do  here  avow  thee  to  be  the  Lord  my  righteous- 
ness ;  I  renounce  mine  own  wisdom,  and  do  here  take  thee 
for  mine  only  Guide ;  I  renounce  mine  own  will,  and  take 
tliy  will  for  my  law. 

"And  since  thou  hast  told  me  tliat  I  must  suffer  if  I  will 
reign,  I  do  here  covenant  with  thee,  to  take  my  lot  as  it 
falls  witli  thee,  and,  by  thy  grace  assisting,  to  run  uU  hazards 
with  thee,  verily  sup]iosing  that  neither  life  nor  death  shall 
part  l)et\veen  thee  and  nie. 

"An<l  because  thou  hast  been  pleased  to  give  me  tliy 
lioly  law  as  the  rule  of  my  life,  and  the  way  in  which  I 
should  walk  to  thy  kingdom,  I  do  liere  willingly  ]iut  my 
neck  under  thy  yoke,  ;ind  set  my  shoulders  to  thy  i)urden, 
and  subscribing  to  all  thy  laws,  as  holy,  just,  and  true,  I 
solemnly  take  them  as  tlie  ride  of  my  words,  thougiits, 
and  actions  ;  jiromising  that,  tlioiii,di  my  liesh  contra- 
dict and  relx'l,  yet  I  will  endeavour  to  order  and  govi  in 
my  whole  life  according  to  thy  direction,  and  will  not 
allow  myself  in  neglect  of  anything  that  I  know  to  be  my 
duty. 


298  HEAVEN  UPON  EARTH;  OU, 

"Only  becausp,  through  tlie  frailty  of  my  flesh,  I  am  kud- 
ject  to  many  failings,  I  am  bold  humbly  to  protest,  that 
unhallowed  miscarriages,  contrary  to  the  settled  bent  and  re- 
solution of  my  heart,  shall  not  make  void  this  covenant; 
for  so  thou  hast  said. 

"JSTow,  Almighty  God,  Searcher  of  hearts,  thou  knowest 
that  I  make  this  covenant  with  thee  this  day  without  any 
known  guile  or  reservation,  beseeching  thee,  that  if  thou 
espiest  any  flaw  or  falsehood  herein,  thou  wouldst  discover 
it  to  me,  and  help  me  to  do  it  aright. 

"And  now,  glory  Ije  to  thee,  0  the  Father,  whom  I 
shall  be  bold,  li-oni  this  day  forward,  to  look  upon  as  my 
God  and  Father,  that  ever  thou  shouldst  find  out  such  a 
way  for  the  recovery  of  undone  sinners.     Glory  be  to  thee, 

0  God  the  Son,  who  hast  loved  me,  and  washed  me  from 
my  sins  in  thine  own  blood,  and  art  now  become  my  Saviour 
and  Redeemer.  Glory  be  to  thee,  0  God  the  Holy  Ghost, 
who,  by  the  finger  of  thine  almighty  power,  hast  turned  about 
my  heart  from  sin  to  God. 

"  0  dreadful  Jehovah,  the  Lord  God  omnipotent,  Father, 
Son,  and  Holj^  Ghost,  thou  art  now  become  my  covenant- 
Friend,  and  I,  through  thine  infinite  grace,  ani  become  thy 
covenant-servant.  Amen.  So  be  it.  And  the  covenant 
which  I  have  made  on  earth,  let  it  be  ratified  in  heaven."    • 

THE  CONCLUSION. 

And  now  my  work  is  done,  I  must  leave  you;  and  who  t  Iter 

1  shall  ever  speak  to  you,  or  see  you,  or  write  to  you  again 
Avhile  the  world  stands,  I  know  not.  jMy  body  is  frail,  and 
I  am  a  poor  dying  man,  and  before  it  be  long,  my  moutli  will 
be  more  stopped  than  it  is,  and  yours  too.  And  therefore 
it's  high  time  for  us  to  look  about  us.  As  for  my  part,  I 
have,  with  all  the  seriousness  that  I  could  for  my  soul,  spokeu 
to  you  about  the  great  and  weighty  afi'airs  of  your  souls  and 
eternity.  I  again  call  heaven  and  earth  to  witness  that  I 
liave  set  life  and  death  before  you ;  I  have,  in  the  name  of 
my  great  Master,  been  wooing  you  to  accept  of  his  Son  for 
your  Lord  and  Husband  j  himself  for  your  Godj  Father,  and 


JESr?  THE  BEST  FRIEND  OP  MAN.  299 

Fviond.  I  have  told  yo\i  wliat  tlie  Lord  dotli  reqiiiro  of 
thorn  that  would  be  in  covenant  with  him.  I  have  given  you 
a  rude  description  of  Him  whom  I  would  have  you  aorjuainted 
with.  I  have  tuld  you  of  some  of  the  glorious  effects  of 
acquaintance  \vith  God.  I  have  told  you  of  the  danger  of 
being  a  stranger  to  God.  I  have  told  you  how  tliankfully 
Bome  have  closed  with  these  otters,  and  how  well  they  like 
their  choice.  I  have  further  shown  you  what  a  peaceable 
state  you  shall  be  in,  immediately  upon  your  spiritual  al- 
liance with  this  great  and  noble  Friend.  I  have  told  you 
also  of  some  further  Ijcnefit  and  good  that  will  come  luito 
you  upon  your  acquaintance  with  God.  I  have  given  you 
to  understand  how  desirous  the  Lord  is,  notwithstanding 
all  that  is  past,  to  forget  and  forgive,  and  to  receive  you 
into  favour,  if  you  will  in  good  earnest  return  to  him  with 
speed.  I  have  again  and  again  propounded  this  match  to 
you,  and  told  you  as  much  as  I  could  well  do  in  so  short  a 
time.  I  have  stayed  a  great  while  for  an  answer.  I  have  put 
the  business  forward  all  that  possibly  I  could ;  because  I 
see  how  foolishly  and  madly  ymu  inake  light  of  tho.se  ad- 
vantageous offers  that  are  made  to  you.  I  have  ag;iin  an  d 
again  pleaded  with  you,  as  if  I  were  ready  to  starve,  and 
begging  an  alms  of  you ;  nay,  if  it  had  been  for  my  very 
life,  I  could  not  have  spoken  with  more  earnestness.  I 
liavc  expostulated  the  case  with  you,  and  asked  you  several 
weighty  que.stions,  and  you  have  not,  you  cannot,  answer 
any  one  of  them,  but  you  must  condemn  yourself,  and  by 
your  own  confession,  you  liave  nothing  in  the  world  to  say 
against  the  excellency  of  this  Friend.  And  tlierefore  you 
nuist  either  ejieedily  come  in  upon  the  invitation,  and  close 
with  those  gracious  overtures  that  are  made  to  you,  or  you 
must,  without  any  reason  in  tlieworid,(yourself  being  judge,) 
cast  yourself  away.  And  in  hopes  that  all  that  have  lieard 
me  will  not  be  so  mad  as  to  make  light  of  these  things,  but 
be  a.sking,  with  some  seriousness,  that  great  question,  lluw 
shall  I  do  to  get  ac<iuainted  with  God  /  jiow  shall  I  do  to 
get  a  Friend  for  my  soul  i  wliat  shall  I  do  to  be  saved  ? 
I  have  laid  down  some  directions  for  those  that  are  un- 
feij^nedly  detivous  to  bo  recouciled  to  God.    I  huvo  told 


300  HEAVEN  UPON  EARTH  ;   OR, 

til  Pin  that  they  must  labour  to  be  thoroughly  acquainted 
Avith  that  strangeness  and  enmity  that  is  in  their  hearts 
against  God,  and  of  the  unspeakable  danger  of  their  being 
strangers  to  God.  I  have  further  directed  them  that  would 
be  acquainted  with  God  to  labour  to  get  humble  hearts.  I 
have  advised  that  they  visit  him  often,  if  they  would  be  in- 
timately acquainted  with  him ;  and  that  not  in  a  transitory 
way,  but  to  make  a  solemn,  set  visit  of  it,  and  to  be  sure 
that  they  do  not  forget  to  get  Christ  along  with  them.  I 
counselled  them  also  to  be  much  in  those  places  where  he 
is  wont  to  walk,  and  to  get  intimately  acquainted  with 
some  of  them  that  know  him  very  well,  and  will  do  their 
best  to  get  them  to  be  acquainted  with  him.  I  have  told 
you  that  if  you  would  be  acquainted  with  God,  you  must 
kindly  entertain  and  make  much  of  any  messengers  that 
come  from  him  to  you ;  and  if  men  would  make  sure  work, 
I  desired  them,  as  tliey  loved  their  souls,  that  they  would ' 
follow  this  great  business  with  the  greatest  earnestness  and 
seriousness  in  the  world ;  and  that  what  they  do  they 
would  do  speedily.  I  informed  you  what  arguments  the 
Scripture  puts  into  our  mouths,  which  v.-e  may  urge,  at  the 
throne  of  grace.  I  entreated  you,  for  your  soul's  sake,  to 
take  heed  of  those  things  which  kept  God  and  man  un- 
acquainted ;  as,  namely,  all  sin  in  general,  but  more  par- 
ticularly pride,  worldly-mindedness,  hypocrisy,  delight  in 
wicked  company,  unbelief,  and  sensuality.  Lastly,  I  direct 
all  such  as  would  be  at  peace  with  God  to  give  up  them- 
selves to  him  resolvedly  and  fi'eely  in  a  solemn  covenant. 

And  have  I  been  beating  the  air  all  tliis  while  ?  What 
will  ye  do  after  all  this?  What  shall  become  of  all  these 
sermons  'l  Dare  any  of  you  all  still  be  contented  to  be  im- 
acquainted  with  God  1  Can  you  be  very  well  satisfied,  after 
you  have  heard  of  such  a  Friend,  to  be  a  stranger  to  him  ? 
Can  any  of  you  look  upon  your  state  as  safe  while  God  is 
your  Enemy  1  Oh,  how  shall  I  leave  you  with  hearts  full 
of  enmity  against  your  jMaker !  Alas,  alas,  poor  hearts ! 
You  look  very  merrily,  as  bad  a  condition  as  you  are  in  ;  but 
did  you  but  know  how  near  you  are  to  everlasting  burn- 
ings, I  believe  it  would  put  a  damp  upon  your  spirits,  and 


JESUS  TUE  BEST  FKIEND  OF  MAX.  301 

spoil  yonr  mirth.  Oh,  how  sluili  I  leave  that  poor  sinner 
tliat  stands  as  a  person  altogether  unconcerned,  wherca3 
Death  stands  ready  for  his  connnission,  to  fetch  him  away 
before  God  !  And  where  are  you  then  ]  Oh  where  are  you 
then,  if  you  come  l)ofore  God  as  a  stranger?  Oh  what 
shall  I  do  for  you?  What  shall  I  say  to  you,  to  prevail 
with  you?  Oh,  Avhat  arguments  will  persuade  you?  Oh, 
how  shall  wc  part  ?  Brethren,  my  heart's  desire  is  that 
you  may  all  be  saved.  Oli  tliat  you  may  all  know,  in  this 
yoiu-  day,  the  things  of  your  peace !  Oh  that  I  could 
mingle  all  my  words  with  tears  1  Oh  pity,  pity,  for  the 
Lord's  sake,  ])ity  your  precious  souls !  Oh,  come  not  here 
to  ask  counsel  of  God,  and  then  go  away,  and  t^ike  tlie 
t'oimsel  of  the  devil.  And  what,  will  you  yet  make  light 
of  all  the  tenders  of  the  Gospel?  Arc  peace,  jiardon,  recon- 
ciliation, and  acquaintance  with  God  still  nothing  with  you  ? 
Will  you,  for  all  this,  take  up  with  a  lifeless  religion,  and 
never  mind  a  more  spiritual,  intimate  converse  with  God  ? 
As  the  Lord  liveth,  thou  speakest  that  word  ag.ainst  the 
life  of  thy  soul.  But  if  thou  wilt  go  on,  and  despise  God, 
who  can  liel[i  it  I  I  have  told  thee,  and  told  thee  again, 
wliat  the  end  of  those  things  will  be.  Well,  once  more,  I 
ask  thee,  in  the  name  of  God,  Wilt  thou  have  God  for  tliy 
Friend  or  n<j  I  that  is.  Wilt  thou  love  him  above  all  the 
world  I  Wilt  thou  accept  him  for  thy  Lord  and  Husband  J 
Wilt  thou  be  ruled  absolutely  by  liim  I  Wilt  tliou  lay  down 
thy  weapons,  and  turn  on  God's  side,  and  light  under  his 
banner?  Wilt  thou  have  holiness  here,  and  hai)piness 
licreafter?  One  would  think  tliis  is  a  question  that  one 
need  not  be  long  resolving.  Come,  come  away,  for  the  Lord's 
pake,  for  your  ])rccious  soul's  sake;  as  you  would  be  owned 
at  the  day  of  judgment,  :ls  you  would  rejoice  when  most 
of  the  world  shall  be  filled  Avith  unspeakable  lioiTor  and 
])crj)lcxity,  as  you  would  not  lu'ar  that  heart-rending 
word  from  the  mouth  of  the  .Judge,  "  I)ei)art,  I  know  you 
not,"  come  away,  I  beseech  you  I  Come  away!  Uh  ye, 
my  dear  friends,  the  cloud  hangs  over  the  worM,  and  ere- 
long it  will  fall  with  a  vengeance.  Oh,  come  out  of, 
Sodom,  linger  not,  for  the  Lord's  iiake,  let-t  the  dint  of  tljat' 

U 


302  HEAVEN  UPON  EAUTII  ;    OR, 

storm  fall  upon  you.  Fire !  fire !  fire !  A^^'ake !  awake ! 
awake !  The  fire  is  kindled.  What  meanest  tlion,  0  sinner? 
If  thou  sleepest  a  little  longer  in  that  hed  of  security,  thou 
art  a  dead  man,  thou  wilt  be  awakened  of  horror,  when  thou 
shalt  know  thy  danger,  but  not  know  how  to  avoid  it.  And 
do  you  still  stay?  Make  haste!  Oh  make  haste!  Your 
glass  is  almost  out,  your  time  almost  spout,  and  death  is 
hastening  apace  upon  you.  I  speak  it  again,  make  haste ! 
come  away !  I  cannot,  I  cannot  hold  my  peace  !  How  can  I 
endure  to  see  the  ruin  of  thy  soul,  and  say  nothing!  Oh 
follow  those  du-ections  which  I  have  given  thee  out  of  the 
Scriptiu'e !  Seek  the  Lord  Avhile  he  may  be  found,  and  with 
all  possible  speed,  seriousness,  and  gratitude,  accept  of  his 
kindness,  while  you  may.  Methinks  some  of  your  hearts 
seem  to  be  affected ;  methinks  your  countenances  speak  you 
to  have  some  thoughts  of  returning ;  some  of  you  look  like 
persons  almost  resolved  to  set  upon  this  great  work:  oh  that 
it  may  not  be  almost,  but  altogether!  Speak  in  such 
language  as  this  to  your  own  souls.  What  meanest  thou, 
0  my  soul,  thus  to  stand  disputing  1  Is  this  a  time  for  thee 
to  stand  still,  as  if  thou  hadst  nothing  to  do  ?  Hark  how 
the  King  of  Glory  calls !  Hark  how  his  messengers  invite 
thee !  Consider  hew  long  they  have  stood  \vaiting  for  thee! 
And  shall  they  go  away  without  thee  ?  0  foolish  licart  and 
unwise,  wilt  thou  answer  all  these  gracious  otters  ^\•itl^  a 
flat  denial  ?  or  that  which  is  little  better,  Avilt  thou  jiut  off 
all  God's  messengers  with  some  sorry  excuses  ?  Awalre,  0 
my  soiil,  and  look  about  thee !  How  canst  thou  refuse  when 
mercy  calls  ?  How  canst  thou  deny  when  kindness  itself 
asks,  entreats,  beseeches  thee  1  Awake  !  for  shame !  up  and 
put  on  thy  wedding-garments!  Oh  tliat  this  mind  might 
lie  in  thee  always !  Oh  that  thou  wert  up  and  ready !  And 
then  hajipy  were  the  day  wherein  thou  wert  born;  then 
happy  were  the  day  that  ever  thou  heardst  of  a  Christ,  of  ac- 
•  luaintance  with  God,  and  reconciliation  with  thy  Maker. 
Oh  then,  how  glorious  shouldst  tliou  be  for  ever !  I  rejoice 
to  see  the  day  of  thy  marriage  coming ;  when  tliy  Lord  and 
Husband  shall  bring  thee  home  in  the  greatest  state,  and  in 
infinite  glory,  to  his  own  house,  Mhere  thou  shalt  sit  like  » 


JESUS  THE  BEST  FIUEXD  OF  MAN.  303 

queen  for  ever  and  over.     Beliokl  his  harbingers  are  coming! 
Bchuld  how  many  messengers  the  Lord  liath  sent  to  prepare 
his  way !     Awake,  0  Zion,  and  put  on  thy  l^eautifiil  gar- 
ments !     Rise  nji,  0  royal  bride,  and  put  on  thy  princely 
robes !     Clothe  thee  witli  the  sim,  and  put  the  moon  under 
thy  feet.    Go  out  and  meet  the  King,  thy  Husl)and.   Behold, 
(.)  .Jacob,  the  waggons  of  Joseph  are  CDUiing !     Behold,  O 
daugliter  of  Zion,  the  chariots,  the  chariots  of  thy  King  and 
Husband  arc  coming!    They  are  coming !     Oh  why  doth  not 
thy  liuart  leap  within  thee  .'    Oh  why  do  not  thy  spirits  even 
faint  for  gladness  ?     ^Vhy  dost  thou  not  say,  It  is  enough,  I 
will  go  out  and  meet  my  Lord  before  I  die  ?     When  will 
tlu!  sun   Ito  up  ?     Wlien  will  the   day  break  !     When,  oh 
wlien  will  the  shadows  tJy  away  I     I  will  get  me  up  to  the 
mountains  of  myrrli,  to  the  hills  of  frankincense.     I  am 
travelling  for  Zion,  my  face  is  towards  Jerusalem.    Who  will 
ascend  the  holy  hill  with  me  ?    Who  will  bear  me  company  to 
my  Husband's  house  I     Let  us  go  up  to  the  Lord's  house. 
Come  away,  the  sun  is  risen,  the  shadows  arc  flying  away*, 
thousands  are  gone  already.     Let  Barzillai  and  Chimham, 
f)ld  and  young  too,  go  along  with  the  King  to  Jerusalem. 
Come  from  the  liighways  and  hedges,  come  witli  your  wed- 
ding-garments; come  (iuickly,and  hewill  make  you  welcome. 
Tlie  King  hath  sent  to  invite  us  to  a  feast,  a  feast  of  fat  things, 
of  wines  on  the  lees,  well  refined.     Come,  for  the  table  is 
sprcarl,  all  things  are  ready,  and  his  servants  stay  for  ns. 
And  will  Ood  entertain  such  creatures  as  we  are  ?     And  will 
the  Lord  open  his  doors  to  such  loathsome  beggars  ?    Will  the 
Father  receive  such  prodigals?     Ketm-n  then  unto  thy  rest, 
O  my  soul,  for  the  Lord  will  deal  bountifully  with  thee. 
Who  is  he  that  I  sec  coming  in  the  field  i     Who  is  this 
tiiat  comes  from  the  wilderness  1  that  comes  to  meet  us  ? 
Hark!     methiiiks  I   hear  the  trumpet  sounding!     Hark! 
What's  the  matter?     How  do  the  mountains  echo!     How 
doth  the  air  ring  again!     What  noi.se  is  that  which  I  liiar? 
What  glorious  train  is  that  which  I  see?     Whence  do  they 
come,  and  whither  do  they  go?     It  is  my  Master's  Son,  dear 
soul,  thy  Lord  ami  Husband,  with  his  royal  attendants.    Be- 
Jiold  ho  comes !    He  conies  apace !  leaping  upou  *iio  Liib, 


304  HEAVEN  UPON  EAllTII. 

skipping  upon  ilic  mouutains.  He  is  coining !  He  is  coming! 
lie  is  even  at  the  door !  Erelong  thou  shalt  sec  the  moun- 
tains covered  with  chariots  and  horses  of  fire ;  the  earth  will 
tremhle  and  sha,ke ;  the  heavens  and  the  earth  will  be  all  ou 
a  flaming  fire ;  the  King  of  Glory  will  come,  riding  upon 
the  Avings  of  the  wind,  accompanied  v,'ith  millions  of  his 
saints  and  angels.  He  is  coming,  he  is  at  the  door !  Go, 
veil  thy  face ;  alight  and  meet  thy  Husband.  He  will  bring 
thee  into  his  Father's  palace,  and  thou  shalt  be  his  wife,  and 
he  will  love  thee  for  ever ;  and  thou  shalt  remember  thy 
widowhood  no  more.  Even  so,  come,  Lord  Jesus;  come 
quickly.     Amen.    Amen.  , 


LIFE 


REV.  WILLIAM   JENKYN, 


OSE  OP  THE  EJECTED  M1NI3TEB3  IN  lOCi 


William  Jenkyn,  one  of  the  ejected  ministers  on  the 
celebrated  English  St.  Bartholomew's  Bay,  pi-esents,  in  the 
incidents  of  his  eventful  life,  a  sultjeet  fur  biography  strik- 
ingly illustrative  (jf  that  remarkable  period  in  the  history 
of  the  Church  of  Christ  in  England.  His  grandfather, 
Williiun  Jenkyn  of  Folkestone,  Esquire,  was  a  gentleman 
])ossessed  of  considerable  landed  property  in  Kent,  and 
.strongly  attached  to  tlie  established  system  of  polity,  and  to 
Avhat  is  styled  the  high  cluirch  party,  of  the  Church  of 
England.  lie  was  jjossessed  of  considerable  influence,  from 
]iis  wealth  and  cunnections,  and  having  early  designed  Ills 
Bon,  the  father  of  the  subject  of  our  memoir,  for  some  valu- 
at)le  church  preferment,  he  sent  him  to  the  University  of 
Cambridge,  to  comidetc  his  studies,  and  prepare  for  taking 
orders  in  the  church. 

The  young  student  i)roceeded  to  the  University,  prepared 
to  fidlow  out  his  father's  scheme,  and  to  <(ualify  himself  for 
a-ssuming  the  s:icred  ofiice  of  the  ministry,  witii  all  its 
solemn  responsibilities,  from  no  liigher  motive  tlian  that  of 
securing  a  comfortable  maintenance  for  life.  Wlien  there, 
liowever,  circumstances  tnins])ired  which  produced  a  re- 
markable change  on  liis  views,  and  exercised  a  ])i'rmanent 
inlhience  on  liis  future  course  of  life.  ]  t  was  his  fortune  to 
be  led  by  rrovidunce  to  attend  on  the  mini.stry  of  Mr.  Per- 
kin.Sj  a  devout  iireachcr  in  Cambridge,  who  adhered  to  tlie 


306  LIFE  OF  THE  REV.  WILLIAM  JENKYN. 

Puritan  Nonconformists.  Tlie  consequence  of  this  step 
was  speedily  manifested  by  a  remarkable  cliange  in  his  \ie\V3 
on  tlie  nature  and  value  of  religion.  He  learned  to  see  the 
deep  importance  of  the  office  of  the  ministry,  which  he  had 
been  so  tlioughtlessly  seeking  to  assume,  and  to  take  a  solemn 
Aaew  of  the  nature  of  the  Christian  profession,  which  he  had 
lieretofoi'e  regarded  as  little  more  than  a  necessary  form  of 
qualification  for  the  political  and  professional  status  he  was 
desirous  to  acquire. 

He  pursued  his  studies  with  new  energy  and  zeal,  under 
this  striking  change  of  views,  while  his  intercourse  was  al- 
most entirely  confined  to  the  despised  Nonconformists, 
among  whom  he  had  first  learned  the  true  nature  of  the 
Christian  profession. 

On  his  return  to  Folkestone,  at  the  close  of  the  University 
term,  his  father  was  higlily  offended  on  discovering  the 
change  of  views  in  his  son,  and  after  in  vain  seeking,  by 
means  of  every  availal)le  argument  and  threat,  to  wean  him 
from  his  attachment  to  the  Puritans,  and  from  the  religious 
views  he  had  adopted,  he  at  length  disinherited  him,  alien- 
ating from  liim  nearly  all  the  estate  and  fortune  which  lie 
was  entitled  to  succeed  to.  Young  Jenkyn,  however,  had  not 
taken  so  decided  a  step  without  seriously  counting  the  cost ; 
and,  "looking  for  another  and  a  better  inheritance,"  he  bade 
farewell  to  the  paternal  roof.  Retiring  to  Wethersfield,  lie 
there  put  himself  under  the  guidance  and  direction  of  Mr. 
Richard  Rogers,  an  aged  Puritan  divine,  and  a  near  de- 
scendant of  John  Rogers,  the  pi-oto-martyr  in  the  Marian 
persecution.  It  is  not  our  intention,  however,  to  follow  out 
minutely  the  incidents  of  this  good  man's  life.  He  dili- 
gently prosecuted  his  studies  at  Wethersfield,  and,  being  in 
due  time  ordained  to  the  office  of  the  ministiy,  he  was  soon 
after  appointed  as  minister  of  Sudbury,  in  Suffolk,  where, 
says  liis  biographer.  Dr.  Calamy,  "he  was  signally  useful  to 
many,  by  preaching  and  catechising,  and  he  adorned  all  by 
a  holy  conversation."  Soon  after  his  settlement  at  Sudl)ury, 
he  married  the  grand-daughter  of  John  Rogers,  the  emi- 
nent martyr  already  referred  to,  who  so  iKibly  witnessed  a 
good  confession,  in  the  first  years  of  "  bloody  j^Iaiy's"  in- 


LIFE  or  THE  REV.  \VILI.IAX  JE.NKYN'.  307 

tolerant  reign.  Tlie  fruit  of  this  union  was  William  Jenkyn, 
the  subject  of  the  present  biographical  sketch,  who  was  born 
at  Sudbury  in  tlie  year  1G12. 

'  We  cannot  Ijut  view  with  interest  the  offspring  of  such 
parents  ;  AVilliam  Jenkyn  was  truly  the  seed  of  the  righteous, 
and  his  after-life  alnindantly  proved  that  the  many  pro- 
mises of  Scripture  were  fulfilled  in  him.  IJis  father  died 
while  he  was  still  an  infant,  leaving  him  to  the  sole  care  of 
a  pious  mother.  But  on  his  grandftither  learning  of  the 
death  of  the  son  whom  he  had  disinherited,  he  was  filled 
with  poignant  grief  and  remorse,  and,  sending  fur  his  little 
grandson  to  Folkestone,  he  promised  to  undertake  the  charge 
of  his  education  and  future  prospects  in  life,  dou1)tlcss  with 
the  view  of  reinstating  him  in  the  inheritance  from  which 
liis  father  had  been  excluded.  The  child  soon  gained  on 
liis  grandfather's  affections,  already  softened  by  his  regi-et- 
ful  remembrances  of  his  lost  son,  whom  he  had  banished 
from  the  jiaternal  roof.  He  continued  to  reside  with  him 
till  the  ninth  year  of  his  age,  receiving,  during  that  time, 
many  tokens  of  the  love  with  which  he  was  regarded ;  but 
at  the  end  of  that  time,  his  mother,  ivho  had  married  a 
second  time,  became  apprehensive  of  the  influence  of  worldly 
society  and  example  on  his  young  jnind,  and  fearing  the 
want  of  a  religions  education,  she  recalled  him  home,  to 
the  great  displeasure  of  his  grandfather. 

In  liis  new  sphere,  young  Jenkyn's  attention  was  speedily 
directed  to  the  acquirement  of  such  knowhilge  as  was  suited 
to  his  age.  He  .soon  exhibited  proofs  of  very  superior 
mental  capacity.  lie  made  such  ra])id  advances  in  liis 
studies  at  school,  that  he  was  sent,  at  the  age  of  fourteen, 
to  complete  his  educati<m  at  the  University  of  Cainliridge. 
"  lie  pursued  his  stinlies,"  says  l)v.  Calaiuy,  in  his  ''Kou- 
confonnist  Memorial,"  "  with  great  success,  and  his  progress 
in  l)iety  was  as  eminent  as  in  learning.  His  com])any  Avas 
earnestly  courtcil  by  .'^onie  young  wits  of  the  University, 
for  liis  s])riglitly  genius;  but  perceiving  their  looseness,  lie 
waived  an  intimacy  with  them."  He  continued  diligently 
to  cultivate  the  advantages  then  enjoyed  at  that  eminent 
seat  of  learning,  until  lie  received  from  the  rnivcrsitv  the 


3€)8  LIFE  OP  fur.  nvs.  vcuaaxm  jrxsYK. 

]ionoiiral)le  degree  of  Master  of  Arts,  and  was  ordained  a 
minister  of  the  Clinrch  of  England. 

Mr.  Jenkyn  did  not  immediately  enter  on  the  ivovk  of 
the  ministry  after  the  completion  of  his  studies  at  Cam- 
bridge.    His  prcacdiing,  however,  appears  to  have  very  early 
proved  acceptable  to  his  auditors,  and  soon  after  his  lirst 
appearance  in  public,  he  was  chosen  lecturer  of  St.  Nicholas 
Aeons,  London ;  and  from  thence  was  called  to  Hithe,  near 
Colchester,  in  Essex,  where  lie  first  married.     He  did  not 
long  remain  at  Hithe.     The  low  and  marshy  ground  which 
abounds  iu  the  neighbourhood  of  that  place,  and  the  general 
character  of  the  district,  where  agues,  and  other  diseases  of 
a  similar  nature,  were  rendered  prevalent  by  the  dampness 
of  the  soil,  so  greatly  afi'ected  his  health,  as  to  interfere 
"vvith  his  usefulness,  and  at  the  earnest  solicitation  of  his 
friends  in  London,  he  returned  to  town.     Soon  after  his 
arrival  there,  he  was  chosen  minister  of  Christ's  Church  in 
the  city,  and  some  months  afterwards  he  also  received  the 
appointment  of  lecturer  of  St.  Ann's,  Blackfriars.      It  was 
the  misfortune,  however,  of  this  good  man  to  suffer  in  all 
the  great  changes  of  that  eventful  period,  and,  while  quietly 
pursuing  his  duties  as  a  faithful  minister  of  the  Gospel,  to 
be  involved  in  the  political  changes  which  then  agitated  and 
distracted  the  commonwealth.     He  continued  for  a  time  to 
fulfil  tlie  double  duties  which  had  devolved  on  him,  with 
great  diligence  and  acceptance,  till  the  Parliamentary  leaders 
had  successfully  achieved  their  triumph  over  the  rash  a)id 
headstrong  kmg,  Charlec  I.     One  of  the  first  steps  adopted 
by  the  Parliament  thereafter,  was  to  order  a  public  thanks- 
giving to  be  observed  throughout  the  kingdom,  and  as  Mr. 
Jenkyn  could  not  reconcile  this  to  his  conscience,  he  was 
soon  after  suspended  from  his  ministry,  and  had  his  bene- 
fice of  Christ's  Church  sequestered.     To  this  he  submitted 
without  a  murmur,  withdrawing  to  a  quiet  retirement  at 
33illericay,  in  Essex. 

After  a  time,  when  he  believed  the  excitement  to  have 
subsided,  lie  ventured  on  returning  to  London.  But  the 
sacrifice  he  had  already  made  from  conscientious  motives, 
had  rendered  liiui  an  object  of  buspicion  to  the  luea  iu 


LIFE  OP  THE  RF.V.  T,-I1.T.IAM  JEN'KYX.  309 

power.  lie  was  PcizeJ  a  few  months  after  his  return,  on 
suspicion  of  heing  coneerned  in  one  of  the  numerous  con- 
spiracies Avliich  tlien  throatoned  tlie  government,  and  wliich 
is  known  as  Love's  plot.  In  consequence  of  this  he  -was 
sent  a  prisoner  to  the  To\ver.  There  he  drew  up  a  petition 
and  remonstrance  to  Parhament,  setting  forth  the  wrongs 
and  injustice  he  had  suifered,  and  so  strong  was  the  etiect 
produced  by  his  eloquent  appeal,  that  he  was  not  only  re- 
leased from  prison,  but  an  immediate  discharge  of  the  se- 
questration by  Avhich  he  had  been  ejected  from  Christ's 
Church  was  ordered  by  Parliament.  It  seems  somewhat 
strange  that,  after  such  an  efiectual  interference  on  his  be- 
half, any  ditiiculty  should  have  been  felt  as  to  his  imme- 
diate restoration  to  his  benolice.  But  such  was  his  mode- 
ration, that  finding  the  government  had  followed  up  his 
sequestration  by  appointing  one  Mr.  Feak  in  his  place,  he 
forbore  to  adopt  any  means  for  ejecting  the  new  minister 
from  Chrisfs  Church.  The  parishioners,  however,  were  not 
so  easily  satisfied ;  they  were  warmly  attached  to  him,  and 
earnestly  desirous  for  his  return  to  laliour  among  them,  and, 
accordingly;  when  they  found  lum  disinclined  to  attempt  any 
means  for  his  own  restoration  to  the  charge,  they  establishetl 
a  morning  lectureship  for  him,  and  voluntarily  raised  a 
liberal  subscription  to  secure  his  maintenance.  Doubtless 
the  good  man  found  in  tlicse  voluntary  manifestations  of  love 
to  him,  and  satisfaction  in  his  ministrations,  an  abundant 
reward  f(jr  all  that  he  had  suiiered  for  conscience-sake. 
Meanwhile  he  resumed  his  Icctureshij)  at  Blackfriars,  which, 
being  in  tlie  appointment  of  the  people,  had  been  retained 
for  him  after  his  ejectment,  and,  on  the  death  of  Dr.  Gouge 
soon  after,  who  was  the  incumbent  of  the  church,  IMr.  Jen- 
kyn  was  appointed  to  succeed  him. 

Towards  tlie  close  of  the  Protectorate,  a  religions  sect 
made  its  appearance  in  England  under  the  name  of  Fifth 
Monarchy  Men,  and  contrived  by  the  cxtravngance  of  their 
tenets,  a'ld  the  unrcstiained  violence  of  tlR-ir  luocecilings, 
both  to  create  much  disorder,  and  to  furnish  a  liandle  against 
the  Puritan  ]>arty  and  all  wlio  had  shown  themselves  favour- 
able to  religion,  however  o]iposcd  they  had  been  to  the  ex- 


310  LIFE  OF  TnE  KEV.  TVILLIAM  JENKTN. 

travagances  of  such  enthusiasts.  The  distinguishing  tenet 
of  these  men  was  a  belief  in  the  coming  of  a  tifth  universal 
monarchy,  of  which  Jesus  Clirist  was  to  be  the  Head,  while 
the  saints,  under  his  personal  sovereignty,  should  possess 
the  earth.  Their  tenets  were  incompatible  with  any  fonn 
of  government,  while  they  did  not  hesitate  to  rise  in  arms 
to  assert  their  claims.  Many  of  them  suffered  imprison- 
ment and  death  after  the  restoration,  on  accusation  of 
treason,  and  plots  to  murder  the  Duke  of  York  and  the 
King ;  most  of  which,  however,  rested  on  very  insufficient 
evidence.  One  of  the  earliest  among  the  London  ministers 
who  joined  these  enthusiasts,  was  Mr.  Feak,  the  successor 
of  jMr.  Jenkyn,  after  his  ejection  from  Christ's  Church;  the 
consequence  of  which  was,  that  he  in  his  turn  became  ob- 
noxious to  the  government,  and  was  removed  from  his 
charge.  The  appointment  at  that  time  rested  with  the 
goverjiors  of  St.  Bartholomew's  Hospital,  who  accordingly 
presented  Mr.  Jenkyn  anew  to  his  former  charge.  Here  he 
exercised  the  office  of  the  ministry  to  crowded  congrega- 
tions, and  with  eminent  success,  for  some  years,  until  the 
restoration  of  Charles  II.  and  the  publication  of  the  Act  of 
Uniformity,  when  he  who  had  been  among  the  first  to 
suffer  for  his  refusal  to  renounce  the  allegiance  he  had  con- 
ceived due  to  Charles  I.,  was  equally  subjected  to  pains  and 
penalties  as  a  Nonconformist,  ou  the  restoration  of  his  son. 

With  the  same  upright  fidelity  which  he  had  exhibited 
on  every  previous  trial,  he  at  once  resigned  his  living  rather 
than  sin  against  his  conscience.  "  He  was  not  satisfied, 
however,"  says  one  of  his  biographers,  "  to  desist  from  the 
ministry  upon  the  Act  of  Uniformity,  though  he  could  not 
comply  with  the  terms  of  it,  but  still  preached  in  private 
as  he  had  the  opportunity.  Upon  the  Oxford  Act  being 
passed,  not  being  able  to  take  the  oath,  he  retired  to  his 
own  house  at  Longley,  in  Hertfordshire,  and  preached  there 
every  Ijord's  day,  where,  through  the  good  providence  of  God 
he  met  with  little  disturbance." 

On  the  issue  of  the  Act  of  Indulgence  in  1671,  one  of  tlie 
few  acts  of  toleration  that  marked  the  disgraceful  reign  of 
Charles  II.,  IMr.  Jeiilcyn  returned  to  London,  and  again 


LIFE  OF  THE  REV.  -niLEIAM  JEXKTX.  311 

resumed  his  labours  as  a  minister  of  the  Gosptl.  Ilis  re- 
ception by  his  former  parishioners  was  cliaracterized  l:)y  the 
same  liearty  and  affectionate  welcome,  as  when  he  returned 
to  them  from  the  dungeons  of  the  Tower.  A  meeting-house 
was  speedily  erected  fur  him  in  Jewin  Street,  by  their 
imited  exertions,  and  a  numerous  and  attached  congregation 
soon  gathered  around  him.  As  a  still  further  proof  of  the 
acceptable  nature  of  his  labours,  he  was  soon  after  chosen  as 
lecturer  at  Pinner's  Hall,  in  addition  to  his  ordinary  duties 
at  the  new  meeting-huuso 

Tliis  pleasing  state  of  things,  however,  was  not  of  long 
duration.  The  spirit  of  persecution  was  powerful  in  the 
licentious  coiirt  of  Charles;  and  none  were  nior?  obnoxious 
to  the  agents  of  intolerance  than  those  whose  exemplary 
virtues  and  unobtrusive  piety  formed  a  constant,  though 
silent  rebuke  on  the  lawless  vices  of  those  Avho  tended  ou 
the  sovereign.  The  Indulgence  was  speedily  revoked. 
Charles  had  in  vain  striven  to  accomplish  his  own  ends 
under  the  name  of  constitutional  forms,  but,  even  as  l;is 
father  had  done,  he  discovered,  when  too  late,  that  every 
successive  Parliament  was  less  pliable  than  the  one  tliat 
liad  preceded  it,  and  he  dissolved  the  last  of  them,  which 
had  been  summoned  to  meet  at  Oxford  on  the  28th  of  ]\larch 
1G81,  after  it  had  sat  only  a  week.  From  that  time  Charles 
governed  without  Parliaments,  and  after  the  most  arbitrary 
manner ;  nor  were  tlie  Nonconformists  long  without  feeling 
the  full  weight  of  his  desj)o(ic  rule. 

After  the  revocation  of  the  Indulgence,  there  h:id  been  so 
far  a  connivance,  that  I\Ir.  .lenkyu  continued  to  preach 
every  Habi)ath  in  his  meeting-honse  without  being  disturbed, 
but,  in  K'tH-J.,  a  terrible  persecution  broke  (nit.  From  that 
time  lie  wascomi'elled  to  abandon  his  congregation,  and  the 
stated  services  of  the  Lord's  day,  contenting  himself  with 
preaching  from  place  to  jdiice  where  he  could  do  it  most 
secretly  and  (jut  of  the  reach  id"  the  informers,  a  vile  set  of 
miscreants,  who  subsisted  on  the  reward  of  their  treachery  in 
betraying  the  jn-eachcrs  to  whose  meetings  they  could  olitaia 
access.  Mr.  Jenkyn  continued  this  precarious  and  most 
harassing  system  of  labour  among  tlic  Nonconfurmists  of 


312  LIFE  OF  THR  RF.V   TVILLTAM  JENKTN. 

England  for  a  period  of  two  years,  dnring  the  whole  of 
v.liich  time  he  esoape<l  every  search,  and  successfully  avoid- 
ed exciting  the  notice  of  those  who  were  actively  engaged 
in  "  haling  men  and  w-omcn  to  in-ison,"  for  no  other 
crime  than  that  of  preaching  and  hearing  the  truth.  But 
at  length,  on  September  2, 16S4,  the  faithful  public  labours 
of  this  devoted  sei'vant  of  Christ,  which  had  been  so  long 
shackled  and  hindered  in  their  operations  by  the  persecution 
of  the  intolerant  government  that  had  then  succeeded  to 
pov>cr,  wei'e  summarily  brought  to  a  close.  T.Ir.  Jenkyu 
had  withdrawn  to  spend  the  day  in  prayer^  along  with  a 
number  of  Christian  friends,  who  mourned  over  the  decay 
of  piety  in  the  land,  and  earnestly  longed  for  the  enjoyment 
of  that  social  and  public  worship  which  was  now  denied 
them.  Among  those  who  had  assembled  on  this  occasion, 
were  Mr.  Reynolds,  Ni:  Jol  n  Flavel,  and  Mr.  Keeling,  all 
eminent  Nonconformist  ministers.  The  place  which  they 
liad  chosen  to  assemble  in,  was  a  secluded  upper  room, 
■\shere  they  considered  themselves  safe  from  observation 
and  danger.  Some  sj^y,  however,  had  got  notice  of  their 
meeting,  and  they  had  not  long  assembled,  when  their  de- 
votions were  interrupted  by  an  alarm  of  pursuit ;  the  soldiers 
burst  in  upon  the  attiighted  assembly,  and  nothing  was 
thought  of  but  instant  flight. 

All  the  ministers  who  were  present  at  this  meeting  ef- 
fected their  escape,  excepting  Mr.  Jenkyn ;  and  we  owe  the 
narrative  of  his  capture  to  the  diary  of  ]\Ir.  Flavel,  who  was 
near  enough,  at  the  time  he  was  seized,  to  hear  the  inso- 
lence of  the  officers  and  soldiers  to  him  after  his  ajjprehen- 
sion.  From  liis  account,  it  appears  that  the  native  courtesy 
and  gentleness  of  Mr.  Jenkyn  had  tiiumphed  over  even  the 
natural  desire  for  liis  O'svn  safety  at  this  trjang  moment,  and 
to  this  he  owed  his  capture.  When  he  reached  the  private 
stair  by  which  the  other  ministers  had  escaped,  lie  observed 
a  lady  hastening  to  profit  by  the  same  mode  of  egress,  when 
lie  immediately  drew  back,  and  allowed  her  to  precede  him. 
She  Avas  dressed,  according  to  the  fashion  of  the  time,  with 
a  flowing  train,  which,  from  the  state  of  trepidation  in  which 
she  then  was,  she  had  not  tlie  presence  of  mind  to  gather 


LIFia  OF  THE  REV.  ■\VILLr.VM   JENKYX.  313 

Tip  over  lier  arm.  In  consequence  of  this,  the  narrow  pas- 
sage was  impeded,  ?.Ir.  Jenkyn  got  entangled  with  the  skirts 
of  her  robe,  and  before  he  could  get  down  the  stairs,  the  sol- 
diers were  upon  him. 

lie  was  immediately  earned  before  two  aldermen,  Sir 
James  Edwards  and  Sir  James  Smith,  who  were  known  to 
be  subservient  tools  to  the  Court,  and  by  them  he  was 
treated  with  extreme  rudeness,  knowing  that  such  conduct 
would  be  acceptable  to  those  in  power.  The  well-known 
test,  styled  the  Oxford  Oath,  was  immediately  tendered  to 
liim,  and,  on  his  declining  it,  he  Avas  summarily  committed 
to  Newgate,  although  he  oflered  the  fine  of  £40,  which  the 
law  empowei^d  them  to  take,  and  it  was  urged  for  him 
at  the  time,  that  such  was  the  state  of  his  health,  that  the 
air  of  Newgate  would  infallildy  prove  fatal  to  him.  Soon 
after  his  seclusion  in  the  dungeon  of  that  felon's  prison,  he 
began  to  experience  the  terrible  effects  he  had  dreaded,  and 
he  presented  a  petition  to  the  King  for  release,  which  was 
backed  bj-  an  assurance  from  his  physicians,  that  his  life  was 
in  danger  from  his  rigorous  imi)risonment.  But  no  otiier 
answer  could  be  obtained  than  this:  "  JenkjTi  shall  be  a. 
prisoner  as  long  as  he  lives  !"  so  malignant  was  the  feeling 
entertained  against  this  luunble  and  unoil'ending  minister 
of  the  Gospel.  This  declaration  was  rigorously  adhered  to 
to  the  last,  for  he  was  not  suffered  even  to  go  to  l^aptize  his 
daughter's  child,  though  a  large  sum  was  oHered  for  that 
liberty,  with  security  for  his  return  to  prison.  So  violent, 
indeed,  was  the  s]nvii  of  persecution  that  animated  his 
captors,  tliat  the  jailors  were  ordered  not  to  let  him  pray  in 
company  with  any  visitors ;  ami  even  when  his  daughter 
came  to  ask  his  blessing,  he  was  not  allowed  to  pray  with 
her. 

Soon  after  his  cmirmcmcnt,  his  health  began  to  ilecline ; 
lint  lie  continued  ail  along  in  tlu;  utmost  joy  and  comfort 
of  soul,  lie  said  to  one  of  his  friends,  "  What  a  vast  difl'er- 
ence  is  tliere  between  this  and  my  first  imprisonment ! 
Then  1  was  full  of  doultts  and  fears,  of  grief  and  anguish; 
and  well  1  might,  for  going  out  of  Clod's  way  and  my  own 
calling  to  meddle  with  thuigs  that  tlid  not  belong  to  me. 


314  LIFE  OF  THE  REV,  WILLIAM  JENKYN. 

But  now,  licing  found  in  the  way  of  my  duty,  in  ray  Mas- 
ter's business,  though  I  suffer  even  to  bonds,  yet  I  am  com- 
forted beyond  measure.     The  Lord  sheds  abroad  his  love 
sensibly  in  my  heart.     I  feel  it,  I  liave  the  assurance  of  it." 
Then,  tm-ning-  to  some  who  were  weeping  by  him,  he  said, 
"  Why  weep  ye  for  me  1     Christ  lives :  he  is  my  Friend ;  a 
Friend  born  for  adversity ;  a  Friend  that  never  dies.    Weep 
not  for  me,  but  weep  for  yom-selvcs  and  for  your  children." 
He  died  in  Newgate,  January  19,  1685,  aged  72,  having 
been  a  prisoner  there  four  months ;  where,  as  he  said  a  little 
before  his  death,  a  man  might  be  as  effectually  murdered  as 
at  Tyburn,     A  nobleman  liaving  heard  of  liis  happy  re- 
lease, said  to  the  king,  "  .l\Iay  it  please  your  JMajesty,  Jenkyn 
has  got  his  liberty."     Upon  which  he  asked,  with  eagerness, 
"Aye,    who  gave  it  himi"       The  nobleman  replied,   "A 
greater  than  your  Majesty,  the  King  of  kings ;"  with  which 
the  King  seemed  greatly  struck,  and  remained  silent.     Mr. 
Jenkyn  was  buried  by  his  friends  with  great  lionour,  at 
Bunhill-fields,  where  ho  has  atoml)stone,  (erected  in  1715,) 
with  a  Latin  inscription,  which  states  his  liaving  been  im- 
prisoned in  Newgate,  and  that  he  died  a  martjT,  in  the  52d 
year  of  his  ministry. 

J\Ir.  Junkyn's  daugliter  is  described  by  his  biographer  ag 
"  a  high-spirited,  though  a  very  worthy  and  pious  woman." 
She  justly  regarded  her  father  as  a  martyr  to  the  cause  of 
truth  and  liberty  of  conscience.  On  the  occasion  of  his 
funeral,  she  distributed  mourning-rings  to  liis  particular 
friends,  on  Avliich  she  had  caused  this  pointed  motto  to  be 
engraved:  "  iMr.  William  Jenkyn,  murdered  in  Newgate." 
He  is  the  author  of  an  exposition  on  the  Ei)istlc  of  Jude,  in 
two  quarto  volumes,  now  very  rare,  besides  various  works 
connected  with  tlie  controversies  of  the  time,  one  of  which 
is  written  in  Latin,  and  was  esteemed,  even  by  his  oppo- 
nents, a  work  of  great  learning  and  ability 


THE  s^•D. 


THE    NEW   VOLUME    JUST    PUBLISHED 


COBBLN'S  COMPLETE  EDITION 

OP 

BARNES'  NOTES  ON  THE  NEW  TESTAMENT, 


Tlie  Volumes  published  are:  The  Gospels,  2  vols.,  52f1  pp.  each,  2s.  6(1., 
Clnlh.  The  Acts,  with  .Majis,  2s.  6d.,  (just  out.)  Rosiax^:,  400  pp.,  2.s. 
Kphe.siaxs,  Philippiax-S,  Colossi.vx.?,  2s.  THivSs.iLO.NiAXS,  Ti-MOTHr,  Titus, 
and  rniLE.Mox,  400  pp.,  2s.  Hebhews,  406  pp.,  2s.  The  above  are  printed 
from  the  Aiitfior's  latest  editions,  without  the  k(i.st  abriilgnipiit,  and  edited  anri 
carefully  corrected  by  liEV.  Inok.vm  Cobbin',  M.  A.  The  fact  of  nearly  Two 
Hundred  importiint  errors  beinp;  corrected  in  this  Edition  of  the  Gospels  only 
proves  the  necessity  of  such  revision,  audits  superiority  over  other  reprints. 

The  Notes  on  Cor,isTiii.o;s  and  Galatioks  are  in  the  J'ress  ;  and  arranc- 
ments  are  also  hein;;  made  for  the  earlu  issue  of  Isaiah  and  .Imt,  uniform  wiili 
this  series,  and  at  similar  prices.  Ministers,  titiidcnts,  and  all  Christians  are 
earmitlij  entreated  to  assist  in  this  important  undei-taiimj. 

*,*  'i'o  ensure  the  'jenuine  worlcs,  he  careful  to  order 

"COBBIN'S    COMPLETE     EDITION." 


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PORTRAIT  OF  THE  REV.  OR.  GHALiVIERS,  D,D. 

Engi-aved  by  Edwaed  Burton,  from  the  Pictm-e  by  THOMAS 

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ME.  ALEX.  HILL,  Printseller  in  onlinaiy  to  her  Maiesty,  67  Princes  Sti-eet, 
Eflinburgli,  respectfully  calls  attention  to  this  as  the  most  faithful  like- 
ness, as  well  lis  tlie  latest  of  the  Publislieil  I'ortraits,  of  Dr.  Chalmers.  A  very 
small  nmnber  of  the  Choick  Autogi;aph  Pr.ooFS  remain  unsold,  and,  to  pre- 
vent flisappointment,  the  Publi'iher  would  recommend  an  early  application  by 
sill  who  would  wish  to  possess,  in  its  perfect  state,  the  Engraving  of  tliis  great 
and  excellent  man.  

OPISIONS  OF  THE  PRESS. 

"This  portrait  will  be  highly  valued,  in  ages  yet  to  come,  as  a  faifliful  repre- 
sentation not  only  of  the  features,  but  the  liWng  air  and  aspect  of  one  of  the 
most  influential  men  of  the  present  day." — ^Yc^ld:l  Chronicle. 

"  This  portrait  is  o.uite  perfect  in  its  way — the  lineaments  of  the  face  and  the 
character  of  the  man  are  completely  given." — Edinlmrgh  Evening  Poxt. 

"  This  is  indeed,a  specimen  of  remarkable  portraiture.  It  strikingly  exhibits 
to  liow  comparatively  small  a  degree  portrait-painting  is  an  art  of  mere  imita- 
tion, and  how  readily  it  admits,  or  indeed  demands,  the  exercise  of  genius. 
A  glance  at  this  picture  sets  at  once  before  us  not  only  tlie  lineaments  of  Dr. 
Chalmer's  face,  but  the  prevailing  qualities  of  his  intellect  and  his  heart — 
benignity  and  serene  contemplativeness ;  while  the  living  colours,  and  simple 
yet  characteristic  attitude,  contain  almost  imlimitcd  suggestiveness.  Lavater, 
on  the  instant,  at  lirst  looking  at  Sir  Joshua's  picture  of  .Tohn  Himtei',  saiil 
quickly,  '  This  man  thinks  for  himsel£'  So  also  this  work  is  a  pictorial  general- 
issimo of  Dr.  Chalmers'  intellectual  habitudes:  and,  as  often  as  it  .shall  ba 
looked  on,  his  wann  benevolence  and  calm  discursive  genius  shall  be  directly 
made  manifest.     This  is  true  portrait-painting." — Scotsman. 

"The  porti'ait  of  Dr.  Chalmers  is  a  most  expressive  likeness." — Courani. 

"This  is  the  best  of  all  the  portraits  of  Dr.  Cl'.almers  we  have  ever  seen;  it 
presents  him  as  he  is,  witli  the  traces  of  the  wasting  studies  of  years  on  his 
homely  but  remarkable  features,  and  they  are  lighted  up  with  the  tire  oJ 
genius,  and  softened  by  the  glow  of  benevolcMice,  so  as  at  once  to  give  a  living 
likeness  of  this  great  and  good  man,  and  to  show  how  capable  the  artist  is 
when  the  subject  deserves  it." — V'ee/di/  Jot/nio!. 

"We  prefer  this  pp.rticular  engraving,  because,  in  every  particular,  ho'.vever 
minute,  it  conveys  a  more  accurate  idea  than  its  predecessors  of  the  original, 
while  its  execution  is  as  worthy  as  any  such  cttbrt  of  art  can  ever  be  of  the 
generous-minded  man  whom  it  is  meant  to  represent." — Ulskr  Sanncr. 

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Portrait  of  Dr.  Chalmers,  the 

PORTRAIT  OF  THE  REV.  ROBERT  GORDON,  D.D. 

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